Midrash su Cantico dei cantici 5:78

“I came to my garden, my sister, my bride; I gathered my myrrh with my perfume; I ate my honeycomb with my honey; I drank my wine with my milk. Eat, friends; drink abundantly, beloved ones” (Song of Songs 5:1).
“I came to my garden” – Rabbi Menaḥem, son-in-law of Rabbi Elazar bar Avuna, said in the name of Rabbi Shimon ben Rabbi Yosena: It is not written here, “I came to a garden,” but rather “to my garden [legani]” – to My wedding canopy [leginuni], to the place that was the site of My initial appearance. Was not the first appearance of the Divine Presence in the lower realm? That is what is written: “They heard the voice of the Lord God moving about in the garden” (Genesis 3:8). Rabbi Abba said: It is not written here, “walking [mehalekh],” but rather moving about [mithalekh], leaping and ascending, leaping and ascending.¹It gradually ascended from the lower, earthly realm to the heavens. Adam the first man sinned, and the Divine Presence ascended to the first firmament. Cain sinned, and it ascended to the second firmament. Enosh sinned, and it ascended to the third firmament. The Generation of the Flood sinned, and it ascended to the fourth firmament. The Generation of the Tower sinned, and it ascended to the fifth firmament. The residents of Sodom sinned, and it ascended to the sixth firmament. The Egyptians sinned during the days of Abraham, and it ascended to the seventh firmament. Corresponding to them were seven righteous men who lowered it to earth. Abraham was virtuous, and he lowered it from the seventh [firmament] to the sixth. Isaac arose and lowered it from the sixth to the fifth. Jacob arose and lowered it from the fifth to the fourth. Levi arose and lowered it from the fourth to the third. Kehat arose and lowered it from the third to the second. Amram arose and lowered it from the second to one, which is the first. Moses arose and lowered it to earth.
Rabbi Yitzḥak said: That is what is written: “The righteous will inherit the earth and dwell upon it forever” (Psalms 37:29). What will the wicked do? They will be suspended in the air, because they did not cause the Divine Presence to rest upon the earth. But the righteous caused the Divine Presence to rest upon the earth. What is the source? “The righteous will inherit the earth and dwell [veyishkenu] upon it forever” – they caused the Divine Presence to rest [veyashkinu] upon it; “He dwells forever,²Just as in this verse the reference to dwelling forever is referring to the Divine Presence, the same is true of the verse in Psalms cited above. and Holy is His name” (Isaiah 57:15). When did the Divine Presence rest upon it? It was on the day that the Tabernacle was erected, as it is stated: “It was on the day that Moses finished erecting the Tabernacle” (Numbers 7:1).
Rabbi Azarya said in the name of Rabbi Yehuda ben Rabbi Simon: This is analogous to a king who was angry at the queen and expelled her from his palace. Later, he sought to appease her. She said: ‘Let the king prepare for me something new³This will serve as an indication that the king is no longer angry. and come to me.’ So too, in the past, the Holy One blessed be He would accept offerings from on high,⁴From heaven, without resting His Presence on earth. as it is written: “The Lord smelled the pleasing aroma…” (Genesis 8:21). Now He accepts them from below.⁵The midrash is stating that “now,” with the establishment of the Tabernacle, the Divine Presence rested on earth. That is what is written: “I came to my garden, my sister, my bride.”
“I gathered my myrrh with my perfume” – this is the incense of the spices and the handful of frankincense. “I ate my honeycomb with my honey” – these are the limbs of the burnt offering and the portions of the offerings of the most sacred order that are burned on the altar. “I drank my wine with my milk” – these are the libations and the portions of the offerings of lesser sanctity that are burned on the altar. “Eat, friends” – these are Moses and Aaron. “Drink abundantly, beloved ones” – these are Nadav and Avihu, who became inebriated to their detriment.
Rabbi Idi said: David sought to sacrifice an offering for himself like the offering of the princes;⁶He sought to build the Temple and to sacrifice offerings similar to those brought by the tribal princes upon the inauguration of the Tabernacle (see Numbers, chap. 7). Rabbi Idi interprets the phrase “eat, friends” as a reference to the princes. that is what is written: “I will sacrifice to You burnt offerings of fattened animals [with the burning of rams; I will sacrifice bulls and goats]” (Psalms 66:15). What offering includes bull, rams, and goats? Say that this is the offering of the princes. That is what is written: “And for the peace offering, two oxen, [five rams, five goats]” (Numbers 7:17). Rabbi Shimon ben Yosena said: Why does he call the princes “friends”? It is because He intended to make them beloved and to draw them close.⁷The midrash questions why the verse in Song of Songs, which states “eat, friends,” and is interpreted as referring to the princes, used the term friends. The answer is that God, by accepting their offerings, sought to make them beloved to the Israelites and draw them near to Him.
Rabbi Shimon ben Yosena said: In every other circumstance, an individual may not bring a voluntary incense offering, but here⁸In the offerings of the tribal princes upon the inauguration of the Tabernacle. there was a voluntary incense offering. In every other circumstance, an individual may not bring a voluntary sin offering, but here there was a voluntary sin offering. In every other circumstance, the offering of an individual does not override impurity and Shabbat, but here the offering of an individual did override Shabbat and impurity. In every other circumstance, an individual brings a sin offering only for a sin, but here an individual brought a sin offering not for a sin. Another matter: “Eat, friends” – these are the princes; “drink abundantly, beloved ones” – these are the libations.⁹The princes were so overjoyed to bring their offerings that it was as though they were inebriated.
Another matter: “Eat, friends” – Rabbi Berekhya said: [This is analogous] to a king who made a feast and invited guests, but an insect fell onto the tray. Had the king withdrawn his hand, everyone would have withdrawn his hand. The king extended his hand, so everyone extended his hand.¹⁰Although these offerings were anomalous, since they were accepted by God, the princes could also partake of the parts that were not burned on the altar. “Drink abundantly, beloved ones” – Rabbi Yannai said: [This is analogous] to a king who made a feast and invited guests, and he would circulate among them and say to them: ‘May it be pleasant for you and may it be sweet for you.’ Rabbi Abbahu said: [This is analogous] to a king who made a feast and invited guests. After they ate and drank, he said: ‘Take this fine portion and give it to the host.’ Here, too, it was so.¹¹In the analogy, a particular nobleman made the feast for the king and the king’s guests, and did not eat because he was busy ensuring that the king and the guests were satisfied. The king eventually ensured that the host also was able to eat. So too, after parts of the princes’ offerings were burned on the altar and other parts were given to the priests, the princes also partook of the remainder of the offerings. “I came to my garden, my sister, my bride; I gathered my myrrh with my perfume; I ate my honeycomb with my honey” – you, too, eat. “I drank my wine with my milk” – you, too, “eat, friends; drink abundantly, beloved ones.”

(Exod. 1:1:) NOW THESE ARE THE NAMES OF THE CHILDREN OF ISRAEL. This text is related (to Ps. 48:11 [10]): AS YOUR NAME, O GOD, SO DOES YOUR PRAISE < REACH > TO THE ENDS OF THE EARTH <YOUR RIGHT HAND IS FULL OF RIGHTEOUSNESS. >¹Tanh., Exod. 1:2. When a king of flesh and blood enters a country, they praise²Gk.: kalos. him for being mighty while he is actually frail. They praise him for being merciful while he is actually cruel. They praise him for being handsome while he is actually ugly. They give him much praise for such things. With the Holy One, however, such is not the case. Rather, whenever anyone praises him, he exceeds the praise. How so? They praise him for being mighty; and he is mighty, as stated (in Deut. 10:17): THE GREAT, THE MIGHTY, AND THE AWESOME GOD. They praise him for being handsome; and he is handsome, as stated (in Cant. 5:10): MY BELOVED IS BRIGHT AND RUDDY. They praise him for being merciful; and he is merciful, as stated (in Deut. 4:31): FOR THE LORD YOUR GOD IS A MERCIFUL GOD …. Ergo (in Ps. 48:11 [10]): LIKE YOUR NAME, O GOD, SO DOES YOUR PRAISE < REACH > TO THE ENDS OF THE EARTH. R. Judah b. R. Shallum the Levite said: See what is written (in Exod. 15:11): AWESOME IN PRAISES < AND > DOING WONDERS. Huna bar Abbin the Priest said: What is the meaning of AWESOME IN PRAISES? God is awesome over <and above > all your praises. Ergo (in Exod. 15:11): AWESOME IN PRAISES. R. Simon said: See what David said (in I Chron. 29:11) TO YOU, O LORD, BELONG THE GREATNESS, THE MIGHT…; YOUR NAME IS EXALTED AS HEAD OVER ALL.³The Masoretic Text here reads somewhat differently. <Here is> the greatness for which we praise you.

With¹The prefix bet in the first word of the Torah can be translated as “with,” “in,”, “by means of,” etc. the beginning (Gen. 1:1). This is what Scripture means when it says: The Lord with wisdom²“Beginning” and “wisdom” are synonyms for “Torah” in rabbinic literature. See Schechter, Aspects of Rabbinic Theology, p. 129. founded the earth (Prov. 3:19). That is, when the Holy One, blessed be He, was about to create this world, He consulted the Torah³Seven things were created two thousand years before the creation of heaven and earth, and the Torah was one of them. before embarking upon the work of creation, as it is said: Counsel is mine and sound wisdom; I am understanding, power is mine (ibid. 8:14). How was the Torah written? It was written with letters of black fire on a surface of white fire, as is said: His locks are curled and black as a raven (Song 5:11). What is meant by His locks are curled?⁴The word taltalim (“curls”) is read as tille tillim (“heaps upon heaps”). Each letter in the Torah has numerous strokes upon it which, according to tradition, represent heaps upon heaps of laws. Cf. Leviticus Rabbah 19:2, Song of Songs Rabbah 5:11–12. It means that each crowned stroke on the letters of the Torah contains heaps and heaps of law. For example, it is written in the Torah: Profane not My Holy Name (Lev. 22:2); but if you should change the het in the word yehallelu (“profane”) into a heh, the word would read “praise,” and you would thereby destroy the world. Conversely, where it is written Let everything that hath breath praise the Lord (Ps. 150:6), if you should alter the heh in the word tehallel (“praise”) into a het, the word would read “profane,” and you would thereby destroy the world.

(Lev. 25:14:) “When you sell property to your kinsman.” This text is related (to Prov. 28:22), “An evil-eyed person moves quickly after wealth, [and he does not know that loss will come to him].” This verse speaks about many people. “An evil-eyed person moves quickly after wealth.” This was Cain. The Holy One, blessed be He, said, “You moved quickly to inherit the world. By your life, you shall have a loss [in the matter].” Ergo (in Prov. 28:22), “and he does not know that loss will come to him.” And what happened to him? That he wandered about the world, as stated (in Gen. 4:12), “you shall become a ceaseless wanderer on the earth.” Another interpretation (of Prov. 28:22), “An evil-eyed person moves quickly after wealth”: This was Ephron the Hittite.¹See Tanh. (Buber), Exod. 6:5; and the parallels listed there; and Tanh. (Buber), Deut. 4:4. When Abraham's wife Sarah died, Abraham went to Ephron for him to sell him the cave. Ephron said to him, “Give me its price.” He said to him (in Gen. 23:15), “What is a piece of land worth four hundred shekels of silver between you and me?” Abraham began piling up the silver for Ephron, as stated (in Gen. 23:16), “So Abraham heeded Ephron, and Abraham weighed out […].” Ben Ma'ma said, “Although R. Hanina has said, ‘All the shekels in the Torah are sela'im,’ these [shekels] are an exception, since they are centenaria.²The word is Latin. One centenarium was worth 100,000 sesterces. According to a fourth-century inscription of northern Africa, a centenarium was a hundred pieces (e.g., of gold). See A. Souter, A Glossary of Later Latin to 600 A.D. (Oxford: Clarendon, 1957). [So it was] four hundred centenaria [that] Abraham piled up before Ephron.” When Ephron saw the silver, he moved quickly and hastily, as stated (in Gen. 23:6), “bury your dead in the choicest of our tombs.” The Holy One, blessed be He, said to him, “You have moved quickly after money. By your life, you shall have a loss in the matter.” And what was his loss? R. Judah bar Shallum the Levite said, “Every [mention of] Ephron which is written here [in Scripture], before he took the silver from Abraham, is written plene as 'prwn (i.e., with the vowel o represented by the Hebrew consonant w); but this [usage] (in Gen. 23:16) is deficient (hsr), ‘and Abraham weighed out the silver for Ephron ('prn). It is written with the w missing (hsr).” Another interpretation (of Prov. 28:22), “An evil-eyed person moves quickly after wealth”: This is the one who lends at interest, because he is anxious to become wealthy. He lends in order to receive interest from the borrower and becomes wealthy from the interest. But a curse is given through his riches, as stated (ibid., cont.), “and he does not know that loss will come to him.” Another interpretation (of Prov. 28:22), “An evil-eyed person moves quickly after wealth”: This represents those who engage in business in the sabbatical year, in that they move quickly to become rich. They do not observe the sabbatical year, and think they will become rich. The Holy One, blessed be He, said to them, “By your life, you shall have a loss in the matter.” Since he did not observe the sabbatical year, the curse began entering into his money, and he sells [all that he had]. What is written above the matter (in Lev. 25:2), “the land shall observe a Sabbath for the Lord.” And after that it is written (in vs. 14), “When you sell property.” R. Eleazar Haqappar said, “It is written (in Cant. 5:15), ‘His legs are pillars of marble, set upon sockets of fine gold.’ This column has a capital above and a pedestal³Gk.: basis. below.”⁴See Lev. R. 25:8. R. Samuel ben Guriah said, “You have no section in the Torah which does not have a capital above and a pedestal below.⁵The parallel in Lev. R. 25:8 explains that each section can be expounded with reference to what precedes and follows it. What is written above of the matter (in Lev. 25:1-2)? ‘Then the Lord spoke unto Moses on Mount Sinai, saying, “Speak unto the Children of Israel [….] ‘the land shall observe [a Sabbath for the Lord].’”’ Then after that [comes] the section on the jubilee (in vs. 8), ‘And you shall count seven [Sabbaths of years].’ If one has not observed the sabbatical year and the jubilee, or [even] one of them, in the end, I will make it that he will sell his land, [as stated] (in vs. 14), ‘When you sell property to your kinsman.’⁶T’Arakh. 5:9; below, 9:8. [If] he repents, [all] is well; but if not, he will end up selling his field, as stated (in vs. 25), ‘When your relative becomes poor and sells some of his property.’ [If] he repents, that is preferable; but if not, he will end up selling his house, as stated (in vs. 29), ‘And when someone sells a dwelling house.’ [If] he repents, that is preferable; but if not, he will end up going around [begging] at doorways, as stated (in vs. 35), ‘And when your relative becomes poor [… you shall maintain him as a foreigner and sojourner and let him live near you].’ [If] he repents, that is preferable; but if not, he will end up being sold to you, as stated (in vs. 39), ‘And when your relative becomes poor] near you and is sold to you.’ [If] he repents, that is preferable; but if not, he will end up being sold to the gentiles, as stated (in vs. 47), ‘And when a foreigner and a sojourner near you becomes wealthy, [while your relative near him becomes poor and is sold to a sojourning foreigner near you….].’ Now it is not merely the individual himself [at issue here], but that person and all Israel; for so you find in the days of Jeremiah, because they profaned the sabbatical year, they were sold to the gentiles, as stated (in II Chron. 36:17-18), ‘So He brought up the king of the Chaldeans upon them [….] And all the vessels of the house of God […] and the treasures of the house of the Lord […].’ Behold the case of [all] Israel.” The Holy One, blessed be He, said to Moses, “See how they will be sold to the gentiles because they profaned the sabbatical year.” He said to him, “Master of the world, did You not say this (in Lev. 25:35), ‘And when your relative becomes poor, and his strength fails near you, [you shall maintain him as a foreigner and sojourner and let him live near you]?’ Fulfill what You said to them and called them, ‘My relatives (ah) and friends,’ as stated (in Ps. 122:8), ‘For the sake of My relatives (ah) and friends’: (Lev. 25:35:) ‘And when your relative becomes poor, and his strength fails near you,’ [i.e.,] when their strength fails before Nebuchadnezzar, the Divine Presence, as it were, will be with them. It is so stated (in Is. 43:14), ‘for your sake I have sent to Babylon.’ (Lev. 25:35, cont.:) ‘You shall maintain (literally, hold on to) him.’ Hold them (i.e., Israel), lest they perish. But how? (Lev. 25:35, cont.:) ‘As a foreigner and sojourner and let him live near you.’ Although they became foreigners and sojourners in Babylon, if You do not give them grace, they will perish, [so just] ‘let him live near You.’” The Holy One, blessed be He, said to him, “Because of their sins I have sold My house to the Chaldeans.” It is so stated (in Lev. 25:29), “And when someone sells a dwelling house.” This is the house of the Holy One, blessed be He, as stated (in Ps. 132:13), “For the Lord has chosen Zion; he has desired it for His dwelling.” And what happened [to it]? (II Kings 25:9 = Jer. 52:13:) And he burned the house of the Lord [...].” (Lev. 25:29, cont.:) “A walled city.” This is the city of the Holy One, blessed be He, as stated] (in II Chron. 36:19), “and they broke down the wall of Jerusalem […].” That is what the Holy One, blessed be He, says (in Lev. 25:47), “And when a foreigner and a sojourner [near you] becomes wealthy.” This wealthy foreigner is Nebuchadnezzar, and this sojourner is the Median Empire. (Ibid., cont.:) “And is sold to a sojourning foreigner.” This [sojourning foreigner] is the Greek Empire. (Ibid., cont.:) “Or to a foreigner's family.” This is the Edomite Empire (i.e., Rome). Moses said to the Holy One, blessed be He, “Master of the world, why were they sold to these empires?” He said to him, “Because they profaned the sabbatical year.” It is so stated (in II Chron. 36:20–21), “Then he carried off unto Babylon those left from the sword,” and the end of the Scripture is “[until the land made up] its Sabbaths; as long as it lay desolate, it observed Sabbath, to fulfill seventy years.” Therefore the Holy One, blessed be He, said to Moses at the end of all of these sections, “Is it your wish that they do not go into exile? [Then] warn them concerning the sabbatical years and the jubilees.” That is what He has said at the end of all the sections (in Lev. 26:2), “You shall observe My Sabbaths and reverence My sanctuary. I am the Lord.” What is the meaning of “I am the Lord?” I am the one who is going to give you a good reward, if you observe them; but if not, I am going to exact retribution from them through the Empires. Therefore, say to them to be careful about the sabbatical year. Thus it is stated (in Lev. 25:2), “the land shall observe a Sabbath for the Lord,” so that they do not attain [the punishments in] those sections written below (in Lev. 26:14-45). (Lev. 25:14:) “When you sell property to your kinsman or buy from your neighbor's hand, do not deceive.” [Thus] you shall not deceive one another. The Holy One, blessed be He, said, “For I also sold the whole world to Abraham and did not deceive him. He [then went back and sold it to Me,” as stated (Genesis 14:19), “the Buyer⁷Qoneh. A more traditional rendering of this word here would be MAKER. of heaven and earth.” When? When Abraham observed the commandments of the Holy One, blessed be He. Before the Torah was given to Israel, our father Abraham kept it [and observed all the commandments that are in the Torah]. R. Samuel bar Nahman said in the name of R. Alexandra, “Abraham even observed the [rabbinic precept of] eruvim of cooked foods.”⁸See Tanh. (Buber), Gen. 3:1, and the notes there. Thus it is stated (in Gen. 26:5), “Because ('qb 'shr) Abraham heeded [My voice and kept My charge: My commandments, My statutes, and My Torahs].” What is the meaning of 'qb?⁹Gen. R. 95:3; Cant. R. 5:16:1; PR 21:12; cf. Ned. 32a. R. Simeon ben Laqish said, “At the age of three years Abraham recognized the Holy One, blessed be He.”¹⁰So also Numb. R. 18:21. According to other traditions Abraham recognized his creator at the age of forty-eight (Gen. R. 30:8; 46:2; Cant. R. 5:16:1), at the age of fifty (PR 21:12), or at the age of one (Gen. R. 95:3). How is this shown? 'Qb is a number. (I.e., 'ayin) is seventy, q (i.e., qof) is one hundred, [and] b (i.e., bet) is two, for a total of one hundred seventy-two. Now (according to Gen. 25:7) Abraham lived one hundred seventy-five [years]. Deduct from them. [The result is] three, when he was little. Ergo, at the age of three years Abraham recognized the Holy One, blessed be He. When the Holy One, blessed be He, saw how Abraham loved the commandments, He began buying heavenly and earthly [places] for him, as stated (in Gen. 14:19), “Blessed be Abram of God most high, Buyer of heaven and earth.” So also it says (Gen. 13:15), “For all the land (or earth) which you see, to you I will give it.” The Holy One, blessed be He, said, “All the world is wholly Mine; and I bought it for Abraham, because he has observed My commandments. But you, through your sins, have caused him to be [like] an alien who rents a house from its owners, for so Jeremiah has said (in Jer. 14:8), ‘why are you like a foreigner in the land […]?’ When you sinned before Me, I sold you, as stated (in Ps. 44:13), ‘You shall sell Your people for no money […].’ For that reason, if someone has to sell a house, a field, or [some] article, you shall not deceive one another.” It is therefore written (in Lev. 25:14), “shall not deceive his brother.” (Lev. 25:15-18:) “According to the years after the jubilee […]. According to the multitude of years, you shall increase […]. A man shall not deceive his brother […]. So you shall carry out my statutes and judgements.” The Holy One, blessed be He, said to Israel, “Just as I sold my people and returned again to reinstate them, as stated (Jer. 3:14), ‘”Turn back, faithless children,” says the Lord; “for I am a master to you.”’ It is also written (in Is. 52:3), ‘For thus says the Lord, “You were sold for free, and you shall be redeemed for no money.”’ So too you should not sell the land absolutely, as stated (in Lev. 25:23), ‘[it] shall not be sold permanently.’ The Land [of Israel] is dear to me because I have made it holier than all the [other] lands in the world.” You yourself know, when the Land of Israel was distributed to the tribes, it did not pass from tribe to tribe. Rather [it was distributed] to each tribe separately. You yourself know. Look at how many lawsuits the daughters of Zelophehad brought, so that their inheritance would not pass from one tribe to another. Moreover the Holy One, blessed be He, conceded to their words, as stated (in Numb. 27:7), “The daughters of Zelophehad speak what is right.” (Numb. 36:9:) “Thus no inheritance shall be transferred from one tribe to another.” Therefore, if a redeemer is found for it, fine; but if not, whoever buys it acquires it until the jubilee. Then on the jubilee he releases it. Thus it is stated (in Lev. 25:41), “Then he shall depart from you, he and his children with him and he shall return to his family.” The Holy One, blessed be He, said to Israel, “When the year of the redemption draws near, I will redeem you, as stated (in Is. 63:4), ‘For a day of vengeance was in My heart, but there came My year of redemption.’”

(Lev. 1:1:) “Then [the Lord] called unto Moses [and spoke unto him].” This text is related (to Ps. 103:20), “Bless the Lord, O His messengers,¹Mal’akhaw. Throughout this section of the midrash mal’akh(im) is interpreted as referring to humans; therefore “messenger(s)” is a more appropriate translation here than the more usual “angel(s).” mighty in strength who fulfill His word.”²Lev. R. 1:1. These are the prophets, since they are called messengers where it is stated (in Numb. 20:16), “and He sent a messenger (mal'akh) who brought us out of Egypt.”³Numb. R. 16:1; see also Gen. R. 68:12, according to which the angels on Jacob’s ladder symbolized Moses ascending and descending Sinai. So also (in II Chron. 36:16), “But they mocked the messengers (mal'akhim) of God, [disdained His words, and taunted His prophets].” R. Huna said in the name of R. Aha, “These [messengers] are Israel, since it says (in Ps. 103:20), ‘mighty in strength who fulfill His word, hearkening to the voice of His word,’ in [reference to the fact] that they [were the ones who] had put fulfilling ahead of hearkening.”⁴In Exod. 24:7, where Israel promises: WE WILL FULFILL AND WE WILL HEARKEN, in that order. R. Isaac the Smith said, “These are those who observe the sabbatical year. So why were they called mighty in strength? When [such a one] sees his field abandoned, his trees abandoned, his fences breached, and sees his fruit trees eaten, he suppresses his drive (like one mighty in strength) and does not speak.” And thus have our masters taught (in Avot 4:1): And who is mighty? One who subdues his drive.⁵Also Tamid 32a. R. Tanhum ben Hanila'i says (Ps. 103:20), “’Mighty in strength.’ This is Moses because no one is as mighty in strength as Moses. When Israel stood before Mount Sinai, they were not capable of hearing the divinely spoken word, as stated (in Deut. 5:22), ‘if we continue hearing the voice of the Lord our God any longer, we shall die.’ But Moses was not harmed.” [This is ] in order to teach you that the righteous ones are greater than the ministering angels, since the ministering angels are not able to hear His voice. Rather they stand with excitement and dismay, while the righteous are able to hear His voice. It is so stated (in Joel 2:11), “The Lord shouts aloud before His army, for His host is very great, for mighty is the one who fulfills His word.” “His host” denotes angels, since it is stated (regarding angels in Gen. 32:3), “This is God's host.” And so it says (in Dan. 7:10), “thousands upon thousands ministered to Him.” And who is stronger than them? The righteous, of whom it is stated (in Joel 2:11), “for mighty is the one who fulfills His word,” i.e., a righteous person who does His bidding. And who is this? This is Moses, to whom the Holy One, blessed be He, said, “Make a tabernacle.” So he was hurried and made it. Then he stood alone outside, because he was afraid to enter the tent of meeting, as stated (in Exod. 40:35), “Now Moses could not enter the tent of meeting.” The Holy One, blessed be He, said, “It is not right for Moses, since he made the tabernacle, to stand outside while I stand inside; so look, I am calling upon him to enter.” It is therefore written (in Lev. 1:1), “Then [the Lord] called unto Moses.” Ergo, greater is the strength of the righteous, in that they are able to hear His voice! So also it is written concerning Samuel (in I Sam. 3:10), “Then the Lord came, and stood there, and He called as at other times, ‘Samuel, Samuel’; so Samuel said, ‘Speak, for Your servant is listening.’” Therefore David has said (in Ps. 103:20), “mighty in strength who fulfill His word.” Now if you say that, when He spoke with Moses, He spoke in a low voice, [and] for that reason he was able to hear, He only spoke in the voice [used in] the giving of Torah. [That was] when they heard His voice and were dying at the first utterance. It is so stated (in Deut. 5:22), “if we continue [hearing the voice of the Lord our God any longer, we shall die].” And so it says (in Cant. 5:6), “my soul departed when He spoke.” And where is it shown that He spoke with the voice [used in] the giving of Torah? Where it says (in Ps. 29:4), “The voice of the Lord has power.” It also says so (in Numb. 7:89), “When Moses went into the tent of meeting to speak with Him, he would hear the voice speaking unto him,” the voice which he heard in the giving of Torah. He also spoke thus for each and every utterance and for each and every saying, as it is stated (Ps. 29:5), “The voice of the Lord breaks the cedars.” Perhaps you will say that Israel heard the voice from outside.⁶Sifra to Lev. 1:1, (2: Wayyiqra, Pereq 2). The text (of Numb. 7:89) reads, “he would hear the voice.” He alone heard the voice. But since He spoke in a loud voice, why did they not hear? Because the Holy One, blessed be He, decreed over the utterance, that it would go forth and come to Moses. So the Holy One, blessed be He, made a path for it by which the utterance went forth until it reached Moses, but it was not heard here and there. It is so stated (in Job 28:25), “To fix a weight for the wind.” Thus, when each saying went forth from the mouth of the Holy One, blessed be He, every one had a [fixed] weight. And so it says (in Job 28:26), “and a way for the thunder of voices,”⁷The midrash requires this literal translation. A more idiomatic translation would read: A WAY FOR THUNDERSTORMS. in that the Holy One, blessed be He, made a way for that voice, because it was going forth to Moses alone. Thus it is stated (in Lev. 1:1), “Then [the Lord] called unto Moses and spoke unto him.” It was heard by him and not by another. It is therefore stated (in Ps. 103:20), “mighty in strength who fulfill His word.” (Lev. 1:1:) “Then [the Lord] called unto Moses [and spoke unto him].” This text is related (to Prov. 25:7), “For it is better that you be told, ‘Come up here,’ than that you be put down before a prince, whom your eyes have seen.” R. Tanhum says, “Keep two or three places distance from your [rightful] place so that they will say to you, ‘Come up higher.’ So do not come up, lest they tell you, ‘Go down.’” R. Tanhuma says (Prov. 20:15), “’There is gold and a multitude of jewels, but lips with knowledge are a precious object.’ The proverb says, ‘If you lack knowledge, what do you possess? If you possess knowledge, what do you lack?’⁸Ned. 41a; PRK 3:1; Numb. R. 19:3; Eccl. R. 7:23:1. Even Moses did not ascend until the Holy One, blessed be He, called him (in Lev. 1:1), ‘Then [the Lord] called unto Moses.’”

R. Tanhum ben Hanila'i says: (Ps. 103:20): MIGHTY IN STRENGTH. This is Moses because no one is as MIGHTY IN STRENGTH as Moses. When Israel stood before Mount Sinai, they were not capable of hearing the divinely spoken word, as stated (in Deut. 5:22 [25]): IF WE CONTINUE HEARING THE VOICE OF THE LORD OUR GOD ANY LONGER, WE SHALL DIE. But Moses was not harmed, <an exception made > in order to teach you that the great ones are more righteous than the ministering angels, since the ministering angels are not able to hear his voice. Rather they stand with excitement and dismay, while the righteous are able to hear his voice. It is so stated (in Joel 2:11): THE LORD SHOUTS ALOUD BEFORE HIS ARMY, FOR HIS HOST IS VERY GREAT, {IF MIGHT <COMES TO> THE ONES WHO FULFILL} [FOR MIGHTY IS THE ONE WHO FULFILLS] HIS WORD. HIS HOST denotes angels, since it is stated (re angels in Gen. 32:3 [2]): THIS IS GOD'S HOST. And so it says (in Dan. 7:10): THOUSANDS UPON THOUSANDS MINISTERED TO HIM. And who among them are the strongest? The righteous, of whom it is stated (in Joel 2:11): {IF MIGHT <COMES TO> THE ONES WHO FULFILL} [FOR MIGHTY IS THE ONE WHO FULFILLS] HIS WORD, i.e., a righteous person who does his bidding. And who is this? This is Moses, to whom the [Holy One] said: Make a tabernacle. So he was hurried and made it. Then he stood alone outside, because he was afraid to enter the Tent of Meeting, as stated (in Exod. 40:35, 38): NOW MOSES COULD NOT ENTER THE TENT OF MEETING…. FOR THE CLOUD OF THE LORD RESTED UPON THE TABERNACLE…. The Holy One said: It is not right for Moses, since he fretted over the Tabernacle, to stand outside while I stand inside; so look, I am calling upon him to enter. It is therefore written (in Lev. 1:1): THEN <THE LORD> CALLED UNTO MOSES. Look at the mighty strength of the righteous, in that they are able to hear his voice! So also it is written concerning Samuel (in I Sam. 3:10): THEN THE LORD CAME, AND STOOD THERE, AND HE CALLED AS AT OTHER TIMES: SAMUEL, SAMUEL. [SO SAMUEL SAID: SPEAK, FOR YOUR SERVANT IS LISTENING.] Therefore David has said (in Ps. 103:20): MIGHTY IN STRENGTH WHO FULFILL HIS WORD, HEARKENING TO THE VOICE OF HIS WORD. Now if you say that, when he spoke with Moses, he spoke in a low voice, <and> for that reason he was able to hear, he only spoke in the voice <used in> the giving of Torah. <That was> when they heard his voice and were dying at the first utterance. It is so stated (in Deut. 5:22 [25]): IF WE CONTINUE <HEARING THE VOICE OF THE LORD OUR GOD ANY LONGER, WE SHALL DIE>. And so it says (in Cant. 5:6): MY SOUL DEPARTED WHEN HE SPOKE. And where is it shown that he spoke with the voice <used in> the giving of Torah? Where it says so (in Ps. 29:4–5): THE VOICE OF THE LORD HAS POWER; THE VOICE OF THE LORD HAS MAJESTY; [THE VOICE OF THE LORD BREAKS CEDARS]. It also says so (in Numb. 7:89): WHEN MOSES WENT INTO THE TENT OF MEETING TO SPEAK WITH HIM, HE WOULD HEAR THE VOICE SPEAKING UNTO HIM, the voice which he heard in the giving of Torah. {(Ps. 29:5:) THE VOICE OF THE LORD BREAKS CEDARS.} He also spoke thus for each and every utterance and for each and every saying. Perhaps you will say that Israel heard the voice from outside.⁶Sifra to Lev. 1:1, (2: Wayyiqra, pereq 2). The text (of Numb. 7:89) reads: HE WOULD HEAR [THE VOICE]. He heard the voice alone. But since he spoke in a loud voice, why did they not hear? Because the Holy One decreed over the utterance, that it would go forth and come to Moses. So the Holy One made a path for it by which the utterance went forth until it reached Moses, and it was not heard here and there. It is so stated (in Job 28:25): TO FIX A WEIGHT FOR THE WIND. Thus, when each saying went forth from the mouth of the Holy One, [every one had a < fixed > weight]. And so it says (in Job 28:26): AND A WAY FOR THE THUNDER OF VOICES,⁷The midrash requires this literal translation. A more idiomatic translation would read: A WAY FOR THUNDERSTORMS. in that the Holy One made a way for that voice, because it was going forth to Moses alone. Thus it is stated (in Lev. 1:1): THEN <THE LORD> CALLED UNTO MOSES AND SPOKE UNTO HIM. It was heard by him and not by another. It is therefore stated (in Ps. 103:20): MIGHTY IN STRENGTH WHO FULFILL HIS WORD.

R. Eleazar haQappar said: It is written (in Cant. 5:15): HIS LEGS ARE PILLARS OF MARBLE, SET UPON SOCKETS OF FINE GOLD…. If a column does not have a capital above and a pedestal⁴Gk.: basis. below, it does not seem beautiful.⁵Tanh., Lev. 9:1; see Lev. R. 25:8. R. Samuel ben Gedaliah said: You do have no section in the Torah which does not have a capital above and a pedestal below.⁶The parallel in Lev. R. 25:8 explains that each section can be expounded with reference to what precedes and follows it. What is written above of the matter (in Lev. 25:1–2:)? THEN THE LORD SPOKE UNTO MOSES ON MOUNT SINAI, SAYING: SPEAK UNTO THE CHILDREN OF ISRAEL [….] THE LAND SHALL OBSERVE < A SABBATH FOR THE LORD >. Then after that < comes > the section on the Jubilee (in vs. 8): AND YOU SHALL COUNT SEVEN SABBATHS OF YEARS. If one has not observed the Sabbatical Year and the Jubilee, he will end up selling his chattels, [as stated] (in vs. 14): AND WHEN YOU MAKE A SALE….⁷T’Arakh. 5:9; below, 9:8. < If > he repents, < all > is well; but if not, he will end up selling his field, [as stated] (in vs. 25): WHEN YOUR RELATIVE BECOMES POOR AND SELLS SOME OF HIS PROPERTY < …. > < If > he repents, that is preferable; but if not, he will end up selling his house, as stated (in vs. 29): AND WHEN SOMEONE SELLS A DWELLING HOUSE. < If > he repents, that is preferable; but if not, he will end up going around < begging > at doorways, as stated (in vs. 35): AND WHEN YOUR RELATIVE BECOMES POOR…, < YOU SHALL MAINTAIN HIM AS A FOREIGNER AND SOJOURNER AND LET HIM LIVE NEAR YOU >. < If > he repents, that is preferable; but if not, he will end up being sold to you, as stated (in vs. 39): [AND WHEN YOUR RELATIVE BECOMES POOR] NEAR YOU AND IS SOLD TO YOU < …. > < If > he repents, that is preferable; but if not, he will end up being sold to the gentiles, as stated (in vs. 47): AND WHEN A FOREIGNER AND A SOJOURNER NEAR YOU BECOMES WEALTHY, < WHILE YOUR RELATIVE NEAR HIM BECOMES POOR AND IS SOLD TO A SOJOURNING FOREIGNER NEAR YOU…. > Now it is not merely the individual himself < at issue here >, but that person and all Israel; for so you find in the days of Jeremiah, because they profaned the Sabbatical Year, they were sold to the gentiles, as stated (in II Chron. 36:17–18): SO HE BROUGHT UP THE KING OF THE CHALDEANS UPON THEM [….] AND ALL THE VESSELS OF THE HOUSE OF GOD […,] AND THE TREASURES OF THE HOUSE OF THE LORD […,] < ALL THESE HE BROUGHT TO BABYLON >. Consider the case of Israel. The Holy One said to Moses: See how they will be sold to the gentiles because they profaned the Sabbatical Year. He said to him: Sovereign of the World, did you not say this (in Lev. 25:35): AND WHEN YOUR RELATIVE BECOMES POOR, [AND HIS STRENGTH FAILS NEAR YOU], < YOU SHALL MAINTAIN HIM AS A FOREIGNER AND SOJOURNER AND LET HIM LIVE NEAR YOU >? Fulfill what you said. [Israel is your brother (ah), as stated (in Ps. 122:8): FOR THE SAKE] OF MY RELATIVES (ah) AND FRIENDS. (Lev. 25:35:) AND WHEN YOUR RELATIVE BECOMES POOR, AND HIS STRENGTH FAILS NEAR YOU, < i.e., > when their strength fails before Nebuchadnezzar, the Divine Presence, as it were, will be with them. It is so stated (in Is. 43:14): FOR YOUR SAKE I HAVE SENT TO BABYLON. (Lev. 25:35, cont.:) YOU SHALL MAINTAIN HIM. Take them (i.e., Israel) by the hand, lest they perish by his (Babylon's) hand. But how? (Lev. 25:35, cont.:) AS A FOREIGNER AND SOJOURNER AND LET HIM LIVE NEAR YOU. Although they became foreigners and sojourners in Babylon, just LET HIM LIVE NEAR YOU. The Holy One said to him: Because of their sins I have sold my house to the Chaldeans, as stated (in Lev. 25:29): AND WHEN SOMEONE SELLS A DWELLING HOUSE. This is the house of the Holy One. Thus it is stated (in Ps. 132:13): FOR THE LORD HAS CHOSEN ZION; HE HAS DESIRED IT FOR HIS DWELLING. And what happened to it? (II Kings 25:9 = Jer. 52:13:) AND HE BURNED THE HOUSE OF THE LORD. (Lev. 25:29, cont.:) < IN > A WALLED CITY. [This is the city of the Holy One, as stated] (in II Chron. 36:19): AND THEY BROKE DOWN THE WALLS OF JERUSALEM…. That is what the Holy One says (in Lev. 25:47): AND WHEN A FOREIGNER AND A SOJOURNER < NEAR YOU > BECOMES WEALTHY. This wealthy foreigner is Nebuchadnezzar, and this sojourner is the Median empire. (Ibid., cont.:) < WHILE YOUR RELATIVE NEAR HIM BECOMES POOR > AND IS SOLD TO A SOJOURNING FOREIGNER NEAR YOU. This < sojourning foreigner] is the Greek empire. (Ibid., cont.:) OR TO AN OFFSHOOT OF A FOREIGNER'S FAMILY. This is the fourth empire (i.e., Rome). Moses said to the Holy One: Sovereign of the World: Why were they sold to these empires? He said to him: Because they profaned the Sabbatical Year. It is so stated (in II Chron. 36:20–21): THEN HE CARRIED OFF UNTO BABYLON THOSE LEFT FROM THE SWORD, AND THEY BECAME SLAVES TO HIM AND HIS CHILDREN, UNTIL THE RULE OF THE PERSIAN EMPIRE, IN ORDER TO FULFILL THE WORD OF THE LORD IN THE MOUTH OF JEREMIAH, UNTIL THE LAND MADE UP ITS SABBATHS. AS LONG AS IT LAYDESOLATE, IT OBSERVED SABBATH, TO FULFILL SEVENTY YEARS. Therefore the Holy One said to Moses: Is it your wish that they do not go into exile? < Then > warn them concerning the Sabbatical Years and the Jubilees. That is what he has said at the end of all the sections (in Lev. 26:2): YOU SHALL OBSERVE MY SABBATHS AND REVERENCE MY SANCTUARY. I AM THE LORD. I am the one who is going to give you a good reward, if you observe them; but if not, I am going to exact retribution from them through the empires. Therefore, warn them about the Sabbatical Year. Thus it is stated (in Lev. 25:2): THE LAND SHALL OBSERVE A SABBATH FOR THE LORD, so that they do not attain < the punishments in > those sections written below (in Lev. 26:14–45).

“I am asleep, but my heart is awake; it is the sound of my beloved knocking: Open for me, my sister, my love, my faultless dove, for my head is filled with dew, my locks, drops of night” (Song of Songs 5:2).
“I am asleep” – the congregation of Israel said before the Holy One blessed be He: Master of the universe, “I am asleep” regarding the mitzvot, “but my heart is awake” for acts of kindness. “I am asleep” regarding acts of charity, “but my heart is awake” to perform them.¹²Although I am unable to perform these acts, I have a desire to perform them. “I am asleep” regarding the offerings, “but my heart is awake” for reciting Shema and Amida. “I am asleep” regarding the Temple, “but my heart is awake,” in synagogues and study halls. “I am asleep” regarding the end [of days], “but my heart is awake” for the redemption.¹³This is based on the idea that there is a set time for redemption, by when redemption will occur through natural means, but there is also the possibility that God will bring redemption early through supernatural means. Thus, Israel says: I do not know when the latest time for redemption is, or I am not hopeful that I will experience it because it remains far off, but I am hopeful that God will redeem me early (Rabbi David Luria). “I am asleep” regarding the redemption, but the heart of the Holy One blessed be He is awake to redeem me.¹⁴Although I am not deserving of redemption, God will find reason to redeem me (Yefe Kol). Rabbi Ḥiyya bar Abba said: Where have we found that the Holy One blessed be He is called the heart of Israel? It is from this verse, as it is written: “But God is the strength of my heart and my portion forever” (Psalms 73:26).

"This is my G d and I will extol Him": R. Eliezer says: Whence is it derived that a maid-servant beheld at the Red Sea what was not beheld by Ezekiel and the other prophets, of whom it is written (Hoshea 12:11) "And to the prophets I appeared (in various) guises," and (Ezekiel 1:1) "The heavens opened and I saw visions of G d"? An analogy: A king of flesh and blood comes to a province, a circle of guards around him, warriors at his right and at his left, armies before him and behind him — and all asking "Who is the king?" For he is flesh and blood as they are. But when the Holy One was revealed at the sea, there was no need for anyone to ask "Who is the King?" For when they saw Him, they knew Him, and they all opened and said "This is my G d, and I will extol Him ("ve'anvehu," lit.: "I will 'host' Him")!" R. Yishmael says: Is it possible to "host" one's Master? Rather, (read "ve'anvehu" as) "I shall beautify myself (from the root "na'eh") before Him with mitzvoth — with a beautiful lulav, beautiful tzitzith, a beautiful shofar, beautiful prayer. Abba Shaul says: "I will liken myself to Him" (i.e., "ve'anvehu" = ani vehu ["I and He"]) Just as He is merciful and gracious, you, too, be merciful and gracious. R. Yossi Haglili says; "Beautify and praise the Holy One Blessed be He before all the peoples of the world." R. Yossi b. Dormaskith says: "I shall make a Temple before Him," "navth" being the Temple, as in (Psalms 79:7) "and they have destroyed navehu" (His Temple)", and (Isaiah 33:20) "But you will regard (with deference) Zion, the city of our assemblies. Your eyes will see Jerusalem, the peaceful habitation" (neveh sha'anan). R. Akiva says: "I shall speak of His beauty" — of the praise of the Holy One Blessed be He, who spoke and brought the world into being. The peoples of the world ask Israel (Song of Songs 5:9) "How is your Beloved (different) from the beloved (of all the other nations) that you have thus besworn us? (see Ibid. 8) that you thus die for Him and are thus murdered for Him, viz. (Ibid. 1:3) "alamoth have loved You" — they have loved You "al maveth" ("above death"), and (Psalms 44:23) "for over You we are slain all the day"? You are comely, you are strong. Come and join us. And Israel says to them: Do you know Him? Let us tell you part of His praise (Song of Songs 5:10) "My Beloved is white and ruddy, distinguished among legions." When they hear this, they say to Israel: Let us go with you, viz. (Ibid. 6:1) "Where did your Beloved go, you loveliest among the women? Whither has your Beloved turned? Let us seek Him with you." And Israel says to them (Ibid. 2:16) "My Beloved is mine, and I am His," and (Ibid. 6:3) "I am my Beloved's, and my Beloved is mine, who grazes His flock among the lilies." And the sages say (on "ve'anvehu"): "I shall accompany Him ("alavenhu") until I come with Him to His Temple. An analogy: A king's son goes abroad — he goes after him and attends upon him. He goes to a different city — he goes after him and attends upon him. Thus with Israel. When they went down to Egypt, the Shechinah was with them, viz. (Genesis 46:4) "I shall go down with you to Egypt." When they went up, the Shechinah went up with them, viz. (Ibid.) "and I shall also bring you up." When they went down to the sea, the Shechinah was with them, viz. (Exodus 14:19) "And the angel of G d, who went before the camp of Israel, etc." When they went out to the desert, the Shechinah was with them, viz. (Ibid. 13:21) "And the L rd went before them by day, etc." — until they brought Him with them to His holy Temple, viz. (Song of Songs 3: "I had almost passed them (Moses and Aaron) by, when I found Him whom my soul loved. I held onto Him and did not let go of Him until I had brought Him to the house of my mother and the chamber of my conception." "my G d" (Keli): With me He manifested the attribute of mercy, and with my fathers, the attribute of justice. And whence is it derived that "keli" connotes the attribute of mercy? From (Psalms 22:2) "Keli, Keli, why have You forsaken me?" and (Numbers 12:13) "Kel, I pray You, heal her, I pray You," and (Psalms 118:27) "The L rd is 'Kel,' and He has lighted (the way) for us." And whence is it derived that "Elokim" (as in [Exodus, Ibid] "the G d ['Elokei'] of my father") connotes justice? From (Devarim 1:17) "For the judgment is to 'Elokim.'" "the G d of my father, and I will exalt Him": I am a queen, the daughter of kings; a beloved one, the daughter of beloved ones; a holy one, the daughter of holy ones; a pure one, the daughter of pure ones. An analogy: A man goes to betroth a woman. Sometimes he is embarrassed in her; sometimes, in her kin. But I am not so, but a queen, the daughter of kings, etc. R. Shimon b. Elazar says: When Israel do the will of the L rd, His name is exalted in the world, as it is written (Joshua 5:1) "And it was, when all the kings of the Emori heard, etc." And thus did Rachav say to Joshuah's emissaries, (Ibid. 2:10) "for we heard how the L rd dried up, etc.", and (Ibid. 17) "and we heard and our hearts melted, and no man's spirit endured within him before you. For the L rd, He is G d in the heavens above, etc." And when they do not do His will, His name, as it were, is demeaned in the world, viz. (Ezekiel 36:20) "And they came to the nations … and they profaned My holy name when it was said of them: These are the peoples of the L rd, and from His land did they go forth …" and (Ibid. 23) "And I shall sanctify My great name which has been profaned among the nations, etc." "the G d of my father, and I will exalt Him": The congregation of Israel said before the Holy One Blessed be He: L rd of the world, it is not for the miracles that You performed with Me that I chant song before You, but for the miracles that You performed with my fathers and with me in all of the generations — thus: "This is my G d and I will extol Him; the G d of my father, and I will exalt Him."

“It is the sound of my beloved knocking” – by means of Moses when he said: “Moses said: So said the Lord: At about midnight, I will emerge in the midst of Egypt” (Exodus 11:4). “Open for me” – Rabbi Yasa said: The Holy One blessed be He said to Israel: My children, open for Me one opening of repentance like the eye of the needle, and I will open for you openings that wagons and carriages enter through it.
Rabbi Tanḥuma, Rabbi Ḥunya, and Rabbi Abbahu [said] in the name of Reish Lakish: It is written: “Desist, and know that I am God…” (Psalms 46:11) – the Holy One blessed be He said to Israel: Desist from your evil actions and know that I am God. Rabbi Levi said: Were Israel to repent even one day, they would be redeemed immediately and the son of David would come immediately. What is the reason? “For He is our God, and we are the people of His flock and the sheep under His hand; today, if you heed His voice” (Psalms 95:7). Rabbi Yudan and Rabbi Levi say: The Holy One blessed be He said to Israel: Desist from your wicked actions and repent in the blink of an eye, “and know that I am God.”¹⁵Earnest repentance, even for a very short time, will lead to redemption, which will itself cause widespread recognition of God.
“My sister [aḥoti]” – as they were stitched [nitaḥu] to Me in Egypt with the blood of the paschal offering and the blood of circumcision. That is what is written: “I passed you and saw you wallowing in your blood, and I said to you, in your blood you shall live” (Ezekiel 16:6) – this is the blood of the paschal offering. “I said to you, in your blood you shall live” – this is the blood of circumcision (Ezekiel 16:6).
“My love [rayati]” – as they fell in love [sheriu] with Me at the sea and said: “This is my God and I will exalt Him” (Exodus 15:2), “the Lord will reign for ever and ever” (Exodus 15:18). “My dove” – at Mara, as from there they were commanded and became distinctive through all the mitzvot, acts of charity, and good deeds, like the dove that is distinctive.¹⁶A dove recognizes its mate, distinguishing it from among the other doves. That is what is written: “There He instituted for it statutes and ordinances” (Exodus 15:25). “My faultless [tamati]” – My wholehearted ones [tamuti], as they were wholehearted with Me at Sinai, and said: “Everything that the Lord said, we will perform and we will heed” (Exodus 24:7).
Rabbi Yannai said: My twin [teomati], as it were; I am not greater than it and it is not greater that I am.¹⁷God is as assiduous regarding the honor of the righteous of Israel as He is of His own honor. Rabbi Yehoshua of Sikhnin [said] in the name of Rabbi Levi: My twin [teomati], just as with twins, if one has a headache his counterpart feels it. So too, as it were, the Holy One blessed be He says: “I am with him in times of trouble” (Psalms 91:15).
“For my head is filled with dew” – on the basis of: “The earth quaked, the heavens dripped” (Psalms 68:9). “My locks, drops of night” – on the basis of what is stated: “The clouds dripped water” (Judges 5:4).

"This is my G d and I will extol Him": R. Eliezer says: Whence is it derived that a maid-servant beheld at the Red Sea what was not beheld by Ezekiel and the other prophets, of whom it is written (Hoshea 12:11) "And to the prophets I appeared (in various) guises," and (Ezekiel 1:1) "The heavens opened and I saw visions of G d"? An analogy: A king of flesh and blood comes to a province, a circle of guards around him, warriors at his right and at his left, armies before him and behind him — and all asking "Who is the king?" For he is flesh and blood as they are. But when the Holy One was revealed at the sea, there was no need for anyone to ask "Who is the King?" For when they saw Him, they knew Him, and they all opened and said "This is my G d, and I will extol Him ("ve'anvehu," lit.: "I will 'host' Him")!" R. Yishmael says: Is it possible to "host" one's Master? Rather, (read "ve'anvehu" as) "I shall beautify myself (from the root "na'eh") before Him with mitzvoth — with a beautiful lulav, beautiful tzitzith, a beautiful shofar, beautiful prayer. Abba Shaul says: "I will liken myself to Him" (i.e., "ve'anvehu" = ani vehu ["I and He"]) Just as He is merciful and gracious, you, too, be merciful and gracious. R. Yossi Haglili says; "Beautify and praise the Holy One Blessed be He before all the peoples of the world." R. Yossi b. Dormaskith says: "I shall make a Temple before Him," "navth" being the Temple, as in (Psalms 79:7) "and they have destroyed navehu" (His Temple)", and (Isaiah 33:20) "But you will regard (with deference) Zion, the city of our assemblies. Your eyes will see Jerusalem, the peaceful habitation" (neveh sha'anan). R. Akiva says: "I shall speak of His beauty" — of the praise of the Holy One Blessed be He, who spoke and brought the world into being. The peoples of the world ask Israel (Song of Songs 5:9) "How is your Beloved (different) from the beloved (of all the other nations) that you have thus besworn us? (see Ibid. 8) that you thus die for Him and are thus murdered for Him, viz. (Ibid. 1:3) "alamoth have loved You" — they have loved You "al maveth" ("above death"), and (Psalms 44:23) "for over You we are slain all the day"? You are comely, you are strong. Come and join us. And Israel says to them: Do you know Him? Let us tell you part of His praise (Song of Songs 5:10) "My Beloved is white and ruddy, distinguished among legions." When they hear this, they say to Israel: Let us go with you, viz. (Ibid. 6:1) "Where did your Beloved go, you loveliest among the women? Whither has your Beloved turned? Let us seek Him with you." And Israel says to them (Ibid. 2:16) "My Beloved is mine, and I am His," and (Ibid. 6:3) "I am my Beloved's, and my Beloved is mine, who grazes His flock among the lilies." And the sages say (on "ve'anvehu"): "I shall accompany Him ("alavenhu") until I come with Him to His Temple. An analogy: A king's son goes abroad — he goes after him and attends upon him. He goes to a different city — he goes after him and attends upon him. Thus with Israel. When they went down to Egypt, the Shechinah was with them, viz. (Genesis 46:4) "I shall go down with you to Egypt." When they went up, the Shechinah went up with them, viz. (Ibid.) "and I shall also bring you up." When they went down to the sea, the Shechinah was with them, viz. (Exodus 14:19) "And the angel of G d, who went before the camp of Israel, etc." When they went out to the desert, the Shechinah was with them, viz. (Ibid. 13:21) "And the L rd went before them by day, etc." — until they brought Him with them to His holy Temple, viz. (Song of Songs 3: "I had almost passed them (Moses and Aaron) by, when I found Him whom my soul loved. I held onto Him and did not let go of Him until I had brought Him to the house of my mother and the chamber of my conception." "my G d" (Keli): With me He manifested the attribute of mercy, and with my fathers, the attribute of justice. And whence is it derived that "keli" connotes the attribute of mercy? From (Psalms 22:2) "Keli, Keli, why have You forsaken me?" and (Numbers 12:13) "Kel, I pray You, heal her, I pray You," and (Psalms 118:27) "The L rd is 'Kel,' and He has lighted (the way) for us." And whence is it derived that "Elokim" (as in [Exodus, Ibid] "the G d ['Elokei'] of my father") connotes justice? From (Devarim 1:17) "For the judgment is to 'Elokim.'" "the G d of my father, and I will exalt Him": I am a queen, the daughter of kings; a beloved one, the daughter of beloved ones; a holy one, the daughter of holy ones; a pure one, the daughter of pure ones. An analogy: A man goes to betroth a woman. Sometimes he is embarrassed in her; sometimes, in her kin. But I am not so, but a queen, the daughter of kings, etc. R. Shimon b. Elazar says: When Israel do the will of the L rd, His name is exalted in the world, as it is written (Joshua 5:1) "And it was, when all the kings of the Emori heard, etc." And thus did Rachav say to Joshuah's emissaries, (Ibid. 2:10) "for we heard how the L rd dried up, etc.", and (Ibid. 17) "and we heard and our hearts melted, and no man's spirit endured within him before you. For the L rd, He is G d in the heavens above, etc." And when they do not do His will, His name, as it were, is demeaned in the world, viz. (Ezekiel 36:20) "And they came to the nations … and they profaned My holy name when it was said of them: These are the peoples of the L rd, and from His land did they go forth …" and (Ibid. 23) "And I shall sanctify My great name which has been profaned among the nations, etc." "the G d of my father, and I will exalt Him": The congregation of Israel said before the Holy One Blessed be He: L rd of the world, it is not for the miracles that You performed with Me that I chant song before You, but for the miracles that You performed with my fathers and with me in all of the generations — thus: "This is my G d and I will extol Him; the G d of my father, and I will exalt Him."

5. "An angel of the LORD appeared to him." It is written: "I sleep, but my heart is awake" (Song of Songs 5:2). I am sleeping [from performing] the commandments, but my heart is awake to perform them. "My undefiled [tamati]" (ibid.) at Sinai, for they attached themselves [nitmemu] to Me at Sinai and said: ‘"Everything the LORD had spoken we will do and obey’" (Exodus 24:7). R. Yannai said: Just as twins [te'omim] feel one another's s headaches, [so too] God said, as it were [as if He were our twin]: "’I am with him in sorrow" (Psalms 91:15). Another explanation: What is [the meaning of] "I am with him in sorrow"? When they have sorrows they only call out to the Holy One, Blessed be He. In Egypt, [as it is written] "And their cry came up unto God" (Exodus 2:23). By the sea [as it is written] "And the children of Israel cried out unto the Lord" (ibid. 14:10) and there are many other examples like these. And it says: "In all their sorrows He [too] was in sorrow" (Isaiah 63:9). The Holy One, Blessed be He said to Moses, You do not sense that I too dwell in sorrow just as Israel dwells in sorrow. But you should know: from the place I speak to you from within the thorn-bush, [that is a sign] as it were that I too am a partner in their sorrow. "An angel of the LORD appeared." R. Yohanan said: This is Michael. R. Hanina said, it was Gabriel. Whenever they saw R. Yose the tall, they used to say, There is our holy Rabbi! So too wherever Michael appears, he is the Glory of the Shechinah. "To him." What does ’"to him" [imply]‘? To teach that other men were with him, yet only Moses saw [the angel]. So too it is written regarding Daniel: "And only I Daniel saw the vision." (Daniel 10:7). "In a flame of fire..." to embolden him, so that when he would come to Sinai and saw the fires he should not be afraid of them. Another explanation of "In a flame [labat] of fire" - from the upper half of the bush, jut as the heart ([leb] is in the upper half of a man. "From within the bush." A Gentile once asked R. Joshua b. Karhah: Why did the Holy One, Blessed be He, see fit to speak to Moses from within a thorn-bush? [R. Joshua retorted]: If it had been a carob tree or a sycamore tree, would you not have asked the same question. However to send you away you without any answer is not possible, [so] why from within a thorn-bush? To teach you that there is no empty place devoid of the Shechinah, not even a [lowly] thorn-bush. "In a flame of fire." At first only one angel descended and stood in the center of the fire as an intermediary. Only afterwards did the Shechinah descend and spoke with him from within the thorn-bush. Rabbi Eliezer said: Just as the thorn-bush is the lowliest of all trees in the world, so too Israel were lowly and downtrodden in Egypt. Therefore the Holy One, Blessed be He revealed Himself to them and redeemed them, as it says (Exodus 3:8) "And I will go down and save them from the Egypt." Rabbi Yossi said: Just as the thorn-bush is the hardest of all the trees, and any bird that enters into it does not come out unharmed, so too the servitude in Egypt was harsher to God more than any other servitude in the world, as it says (Ibid. 7) "And the LORD said seen I have seen the poverty of My people." Why does the verse say "see I have seen" twice? For after they drowned them in the river they would then bury them in a building. This can be compared to someone who took a staff and hit two people, and the two of them received [a lashing] with a whip and know its suffering. So too the suffering and the servitude of Israel was revealed and known to the One who spoke and thereby was the world, as it says "For I know their pains." Rabbi Yohanan said: Just as this thorn-bush is used as a fence for a garden, so too Israel is a fence for the world. Alternatively, just as the thorn-bush grows near any water, so too Israel only grows in the merit of Torah which is called water, as it says (Isaiah 55:1) "Ho any thirsty one go to water." Alternatively, just as the thorn-bush grows in a garden or in a river, so too Israel are in this world and the next world. Alternatively, just as the thorn-bush produces thorns and roses, so too Israel contains righteous and wicked people. Rabbi Pinhas ha-Kohen the son of Rabbi Hama said: Just as this thorn-bush, if someone puts his hand in he does not feel anything, but when he takes it out it gets scratched; so too when Israel went down to Egypt no one noticed anything, but when they went out "The Lord plagued Pharaoh" (Genesis 12:17). Alternatively, "From with in the thorn-bush." Rabbi Nahman the son of Rabbi Shmuel the son of Nahman said: of all the trees, some produce one leaf, some two or three. A myrtle produces three, as it says (Leviticus 23:40) "A plaited tree". A thorn-bush however has five leafs. The Holy One, Blessed be He, said to Moses, Israel will only be redeemed in the merit of Abraham, Isaac, Jacob, and in your and Aaron's merit. Alternatively, "From with in the thorn-bush." He hinted to him [Moses] that he would live 120 years, the numerical value of the thorn-bush [הסנה - ה=5 ס=60, נ=50, ה=5]. "And he saw and behold the thorn-bush was consumed by fire." From here they said, Heavenly fire raises palm branches and burns but does not consume and is black. Earthly fire does not raise palm branches and is red, consumes and does not burn. And why did the Holy One, Blessed be He reveal Himself to Moses in this way? Because he [Moses] thought in his heart, saying, Maybe the Egyptians will destroy Israel. Therefore the Holy One, Blessed be He revealed Himself in a thorn-bush that was burning but not consumed. He said to him, just as the thorn-bush is burning but is not consumed, so too the Egyptians will not be able to destroy Israel. Alternatively, since the Holy One, Blessed be He was talking with Moses and he did not want stop his task [of minding the sheep], He showed him this thing so he would turn his face and see Him. You find this [intimated] from the beginning [of the verse]: "An angel of the LORD appeared to him" - yet Moses did not go. Once he stopped doing his task and went to see, immediately "God called him" (Exodus 3:4).

R. Juda the son of R. Samuel b. Shilath in the name of Rab said: "The sages wanted to suppress (declare uncanonical) the book of Ecclesiastes because its words are contradictory; but why did they not suppress it? Because it begins and ends with words concerning the Torah. It begins with the words concerning the Torah, for it is written (Ecc. 1, 3.) What profit hath a man of all his toil which he toileth under the sun? Whereupon the school of Janai said, for a thing which [was created] under the sun he hath no profit, but for a thing which is beyond the sun (before creation) he will have profit. It ends with words concerning the Torah, for it is written (Ib. 12, 13.) The end of the matter is, let us hear the whole; fear God and keep His commandments; for this is the whole (duty of) man. What is meant by, this is the whole man? R. Eliezer said: "It means the whole world was created for the sake of him (who fears God)." R. Abba b. Cahana said: "This [fear of God] is equal in importance to the whole world put together." Simon b. Azai and, according to others, Simon b. Zoma, said: "The whole world would not have been created if not for the purpose of providing him (who fears God) with company." And what are the words which contradict each other? It is written (Ecc. 7, 3.) Better is vexation than laughing; and again it is written (Ib. 2, 2.) Of laughter I said, it maketh one praiseworthy; and it is also written (Ib. 8, 15.) Therefore do I praise joy: and again (Ib. 2, 2.) And of joy what doth this do? There is no contradiction; Better is vexation than laughing, means that, the vexation which the Holy One, praised be He! causeth unto the righteous in this world is better than the smile which the Holy One, praised be He! causeth unto the wicked in this world; Of laughter I said, it maketh one praiseworthy, speaks of the smile with which the Holy One, praised be He! will gladden the righteous in the world to come. Therefore do I praise joyfulness, refers to a rejoicing which is caused by a meritorious deed; And of joy what doth this do? alludes to rejoicing which is not the cause of a meritorious deed. We infer from this that Shechinah rests not upon a mood of indolence, nor a mood of grief, nor a mood of laughter, nor a mood of levity, nor a mood of jesting, nor a mood of idle talk, but upon a mood of rejoicing caused by the performance of a meritorious deed; as it is said (II Kings 3, 15.) But now bring me a musician, etc, R. Juda said: "The same should be applied to the study of the Halacha (Laws)." Raba said: "The same is to be applied to a good dream." Is it so? [that Halacha should be preceded by a cheerful thing] . Behold, R. Gidel in the name of Rab said: "Any disciple who sits before his teacher without dropping bitterness from his lips [on account of respect] will be burnt, for it is said (Songs 5, 13.) His lips like lillies, dropping with fluid myrrh. Do not read Mor (fluid myrrh), but read it Mar (bitterness. Do not read Shoshanim (lilies) but read it Sheshonin (who study); [hence we see that a disciple must act with deep respect, and not in a frivolous mood]. This is not difficult to explain: the former refers to the teacher and the latter refers to the disciple; and if you wish you may say both refer to the teacher; and even then there is no contradiction; for the former refers to the time before beginning [the lecture] and the latter refers to the time after the lecture has begun. Just as Rabba did before he began [his lecture] before the Rabbis. He said something humorous which caused the Rabbis to be cheerful, and he then sat down with deep respect to expound the Halacha.

[It is said above] "R. Akiba went into the heavenly garden in peace and came down from it in peace. And it is concerning him that the passage reads (Songs 1, 4) Oh, draw me! after thee will we run." Nevertheless R. Akiba was also in danger of being pushed away by the angels, but the Holy One, praised be He! said to them: "Leave this old scholar, for he is worthy to avail himself of my glory." (Fol. 16) What interpretation did R. Akiba give [that prevented him from being misled, as was Acher]? Rabba b. b. Chana said in the name of R. Jochanan (Deut. 33, 2) "And He came from the myriads holy; i.e., He is the ensign among His myriads." R. Abahu said (Songs 5, 10) "Pre-eminent above ten thousand; i.e., He is exemplified by His myriads [of Angels]." Resh Lakish said (Is. 47, 2) "The Lord of Hosts is His name; i.e., He is exemplified by His [multitude of] troops." R. Chiya b. Abba said in the name of R. Jochanan: "From the following passage (I Kings 19, 11-12) But not in the wind was the Lord; and after the wind was an earthquake, but not in the earthquake was the Lord; and after the earthquake was a fire, but not in the fire was the Lord; and after the fire was the sound of a soft whisper. And behold, the Lord passed by" (i.e., from the whisper he understood that there was the Shechina).

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“I have removed my tunic; how can I don it? I have washed my feet; how can I soil them? My beloved extended his hand through the hole, and my core was stirred for him” (Song of Songs 5:3–4).
“I have removed my tunic” – Rabbi Yoḥanan said: Even the simplest of the simple knows how to undress and dress, and you say: “I have removed my tunic”?¹⁸Why does the verse continue, “how can I don it,” when putting on a tunic is a simple act? Rabbi Ḥanina and Rabbi Yoḥanan say: On the day that the wicked Nebuchadnezzar attacked Israel, he removed from them two great garments: the garment of priesthood and the garment of royalty. “I have washed my feet” – from the filth of idol worship. I knew that the dust of that place induces one to idol worship; nevertheless, my beloved extended His hand through the hole.¹⁹God extended Himself to Israel in exile by bring about the building of the Second Temple through Cyrus.
Rabbi Abba bar Kahana said: Why is the image of a hole employed, as the hole is a place where creeping animals breed? Rather, this is what the congregation of Israel said before the Holy One blessed be He: Master of the universe, all the miracles that You performed on my behalf by means of Cyrus, would it not have been preferable to have performed them by means of Daniel, or by means of a righteous person? Nevertheless, “my core was stirred for him.”²⁰Even though the redemption was effected in this way, Israel was stirred and excited to have the Temple rebuilt and God’s presence in their midst, despite it being present in a more limited fashion than in the First Temple. Rabbi Azarya said: The Holy One blessed be He said: I bestow kindness. You say: “My core was stirred for him.” I, too, said: “My innards, My innards, I am trembling” (Jeremiah 4:19).²¹God seeks to be close to us just as we seek to be close to Him.
Another matter: “I have removed my tunic” – Rabbi Yoḥanan said in the name of Reish Lakish: Even the simplest of the simple knows how to undress and dress, and you say: “I have removed my tunic; how can I don it”? Rather, why is this? It is because sleep in the season of Shavuot is pleasant, and the night is short.²²The midrash is interpreting this verse as a reference to the giving of the Torah, which occurred on the festival of Shavuot. The midrash assumes that the Israelites did not awake early enough in the morning for the giving of the Torah (see also Shir HaShirim Rabba 1:12). Rabbi Yudan said: Not even a flea bit them.²³This is during the night before the giving of the Torah, and they slept until the Holy One blessed be He woke them. “I have washed my feet” – from the filth of idol worship. I knew that the dust of that place induces one to idol worship; nevertheless, my beloved extended His hand through the hole.²⁴Despite the fact that the Israelites were not ready to receive the Torah after having spent so much time in Egypt, God approached them to give them the Torah. Rabbi Ami said: Like a poor person who seeks charity. Nevertheless, “my core was stirred for him,” and He said to me: “Therefore My innards yearn for him; I will have mercy on him, the utterance of the Lord” (Jeremiah 31:19).

... …and the Holy One said to Israel, ‘my children – now take from me the cup of consolation.’ They replied to Him ‘Master of the World! You were angry with us and brought us out from within Your house and exiled us among the nations of the world [and that is like a vessel cast aside among the nations of the world] and now you’ve come to appease us?! He said to them, ‘I will give you an allegory, to what is this thing to be likened? To a man who married his sister’s daughter. He grew angry with her and sent her out of his house, and after some days came to appease her. She said to him ‘you were angry with me and threw me out of your house and now you’ve come to appease me?!’ He said to her, ‘you are are my sister’s daughter, maybe you will say in your heart that from the day that you went out of my house [another woman entered in, by your life] even I have not entered my house.’ Thus the Holy One said to Israel, ‘my children, from the day I destroyed My house below I have not gone up and sat in My house above. Rather, I sat in the dew and the rain. If you do not believe me place your hands in My head [and see the dew which is on My head, if it were not an explicit verse it would be impossible to say] as it says “…for my head is full of dew, my locks with the drops of the night.” (Shir HaShirim 5:2) And the Holy One clothed Zion with her strength, in reward for “The Eternal's strength and His vengeance were my salvation…” (Shemot 15:2) which they said at the sea, [and from where do we learn that the Holy One clothes her in her strength?] as it says “Awaken, awaken, put on your strength, O Zion…” (Yeshayahu 52:1)

(Ibid., cont.:) TO THE LAND OF SEIR IN THE FIELDS OF EDOM. [What is the meaning of TO THE LAND OF SEIR (rt.: S'R)?] That he makes one's hair (rt.: S'R) stand on end. TO THE FIELDS OF EDOM (rt.: 'DM).¹⁵Gen. R. 63:12; 75:4. He is red (rt.: 'DM), his food is red, his warriors are red, his attire is red, his shields are red, his land is red, the one who stands up to him is red, and the one who exacts retribution from him is red in red attire. He is red (according to Gen. 25:25): THE FIRST (i.e., Esau) CAME FORTH RUDDY. His food is red (according to Gen. 25:30): < PLEASE LET ME GULP DOWN > SOME OF THIS RED RED STUFF. His warriors are red (according to Nahum 2:4): HIS WARRIORS' SHIELDS ARE RED. His attire is red (according to ibid., cont.): AND HIS SOLDIERS ARE CLOTHED IN CRIMSON. His shields are red (according to ibid.): HIS WARRIORS' SHIELDS ARE RED. His land is red (rt.: 'DM) (according to Gen. 32:4 [3]): TO THE LAND OF SEIR IN THE FIELDS OF EDOM (rt.: 'DM). The one who stands up to him is red. This is David (according to I Sam. 16:12): SO HE SENT AND BROUGHT HIM. NOW HE WAS RUDDY. And what < else > is written about him (in II Sam. 8:14)? HE PUT GARRISONS IN EDOM. And the < the Holy One >, who exacts retribution from him, is red (according to Cant. 5:10): MY BELOVED IS BRIGHT AND RUDDY. (Is. 63:1:) WHO IS THIS COMING FROM EDOM (rt.: 'DM)? < He comes > in red attire (according to vs. 2): WHY IS YOUR CLOTHING SO RED … ?

Another interpretation (of Cant. 4:6): UNTIL THE DAY BECOMES COOL. Until the kingdom of the Holy One appears in this world. (Ibid., cont.:) AND THE SHADOWS FLEE, i.e., the shadows of the kingdom. (Ibid., cont.:) I WILL GO UNTO THE MOUNTAIN OF MYRRH, i.e., Jerusalem. Thus it is stated (in Cant. 5:1): WHEN I COME TO MY GARDEN, MY SISTER, MY BRIDE, I HAVE PLUCKED MY MYRRH ALONG WITH MY SPICE. (Josh. 5:3:) UNTO THE MOUND OF FORESKINS,²⁰Buber again suggests emending to fit Cant. 4:6: UNTO THE MOUND OF FRANKINCENSE. since he took the foreskins and made a mound of them. For that reason the Holy One was revealed to him, as stated (in Gen. 18:1): THEN < THE LORD > APPEARED UNTO HIM. Now when the angels saw this, they also came along with the Holy One, as stated (in Gen. 18:2): WHEN HE LIFTED HIS EYES AND LOOKED, BEHOLD, THERE WERE THREE MEN < STANDING NEAR HIM >. And so David gives praise (in Ps. 25:10): ALL THE PATHS OF THE LORD ARE STEADFAST LOVE AND TRUTH. What is the meaning of ALL THE PATHS OF THE LORD ARE STEADFAST LOVE AND TRUTH? < With reference to > the Torah, its beginning is steadfast love,²¹See above, 4:1; below, 5:2. its end is steadfast love, and its middle is steadfast love. Its beginning is steadfast love. Where is it shown? You find that when the Holy One formed Eve, he adorned her and brought her to Adam, as stated (in Gen. 2:22): THEN THE LORD GOD BUILT THE RIB < WHICH HE HAD TAKEN FROM THE HUMAN INTO A WOMAN >. What is the meaning of BUILT? R. Abbahu said: In Arabia they call the plaited coiffure a "building."²²Cf. Ber. 61a; Shab. 95a; ‘Eruv. 18a; Nid. 45b; ARN, A, 4; Gen. R. 18:1; M. Pss. 25:11; above 4:1; below 5:2. Its end is steadfast love, < i.e., > at Moses' death when the Holy One attended him in his glory,²³BKBWDW: perhaps a misprint for BKBWRW, “at his burial.” as stated (in Deut. 34:6): AND HE BURIED HIM IN THE VALLEY. At the middle there is steadfast love in the case of Abraham, as stated (in Gen. 17:2): AND LET ME PUT MY COVENANT BETWEEN ME AND YOU. When the Holy One was revealed to him, he was sitting, as stated (in Gen. 18:1): < THEN THE LORD APPEARED UNTO HIM > … AS HE WAS SITTING AT THE TENT DOOR IN THE HEAT OF THE DAY.²⁴Below, 8:28. Abraham went to stand up. The Holy One said to him: Do not trouble yourself to stand up. Sit down! It is so stated (in Ps. 110:1): THE LORD (God) SAID TO MY LORD (Abraham): SIT DOWN AT MY RIGHT HAND. Abraham said to him: Is this good manners for me to be sitting while you are standing? The Holy One said to him: Do not trouble yourself. You are an old man of a hundred years. Sit down! The Holy One said to him: By your life, because you are sitting while I stand, your children at the age of three years, at the age of four years, are going to be sitting in the academies and in the synagogues with me standing over them. Thus it is stated (in Ps. 82:1): GOD STANDS IN THE DIVINE CONGREGATION. Abraham began to praise²⁵Rt.: QLS, possibly related to the Gk.: kalos, which means “beautifully.” God (according to Ps. 18:36 [35]): YOU ALSO GAVE ME THE SHIELD OF YOUR SALVATION, when the kings had pursued < me >. It is so stated (in Gen. 15:1): FEAR NOT, ABRAM, I AM YOUR SHIELD. (Ps. 18:36 [35], cont.:) YOUR RIGHT HAND SUSTAINED ME, when you grasped the foreskin along with me as I was cutting. (Ibid., cont.:) AND YOUR CONDESCENSION MAGNIFIED ME, in that I was sitting while you were standing.

(Lev. 19:2:) “You shall be holy.” Why? Because I have made you cling to My loins, as stated (in Jer. 13:11), “For as the girdle clings unto one's loins, [so I have made all the House of Israel and all the House of Judah cling to Me, says the Lord].” Therefore, “You shall be holy, because I, the Lord am holy.” The Holy One, blessed be He, said to them, [i.e.,] to Israel, “I am not like flesh and blood. With a king of flesh and blood, mortals have no right to be called by his name. You yourself know that, when someone wants to accuse¹²Gk.: kategorein. his fellow, he calls him Augustus¹³Lat.: Augusta. The text should read Augustus. See Jastrow, s.v., Agusta (‘GWST’). so-and-so; and there is no life for him. But Israel is called by the name of the Holy One, blessed be He.” He is called God (Powers); and He has called Israel powers, as stated (in Ps. 82:6), “I said, ‘You are powers.’” He is called wise, as stated (in Job 9:4), “One wise of heart and mighty in strength”; and He has called Israel wise, as stated (in Deut. 4:6), “surely this great nation is a wise and understanding people.” God is called beloved, as stated (in Cant. 5:10), “My beloved is bright and ruddy”; and He has called them beloved, as stated (Cant. 5:1), “eat, friends, [and drink to excess, beloved ones].” He is called chosen, as stated (in Cant. 5:15), “stately (literally: chosen) as the cedars”; and He has called them chosen, as stated (in Deut. 7:6), “the Lord your God has chosen you.” He is called pious, as stated (in Jer. 3:12), “’For I am pious,’ says the Lord”; and He has called them pious, as stated (in Ps. 50:5), “Gather to me, my pious ones.” He is called holy, as stated (in Is. 6:3), “Holy, holy, holy is the Lord of hosts,” and also (Ps. 99:9), “for the Lord our God is holy”; and He has called Israel holy, as stated (in Lev. 19:2), “You shall be holy.” The Holy One, blessed be He, said, “In this world you have been called holy. In the world to come (according to Is. 4:3), “And it shall come to pass that the one who is left in Zion and who remains in Jerusalem shall be called holy.”

(Lev. 19:2:) YOU SHALL BE HOLY. Why? (Ibid., cont.:) BECAUSE I< , THE LORD YOUR GOD, > AM HOLY; for I have made you cling to my loins, as stated (in Jer. 13:11): FOR, AS THE GIRDLE CLINGS UNTO ONE'S LOINS, < SO I HAVE MADE ALL THE HOUSE OF ISRAEL AND ALL THE HOUSE OF JUDAH CLING TO ME, SAYS THE LORD >.¹⁶Tanh., Lev. 7:5. The Holy One said to them, < i.e., > to Israel, I am not like flesh and blood. With a king of flesh and blood, mortals have no right to be called by his name. You yourself know that, when someone wants to accuse¹⁷Gk.: kategorein. his fellow, he calls him Augustus¹⁸Lat.: Augusta. The text should read Augustus. See Jastrow, s.v., Agusta (‘GWST’). so-and-so; and there is no life for him. But Israel is called by the name of the Holy One. He is called God; and he has called Israel gods, as stated (in Ps. 82:6): I SAID: YOU ARE GODS. He is called wise, as stated (in Job 9:4): ONE WISE OF HEART AND MIGHTY IN STRENGTH; and he has called Israel wise, as stated (in Deut. 4:6): SURELY THIS GREAT NATION IS A WISE AND UNDERSTANDING PEOPLE. God is called beloved, as stated (in Cant. 5:10): MY BELOVED IS BRIGHT AND RUDDY; and he has called them beloved, as stated (Cant. 5:1): EAT, FRIENDS, AND DRINK TO EXCESS, BELOVED ONES. He is called chosen, as stated (in Cant. 5:15): STATELY (literally: CHOSEN) AS THE CEDARS; and he has called them chosen, as stated (in Deut. 7:6): [THE LORD YOUR GOD] HAS CHOSEN YOU. He is called pious, as stated (in Jer. 3:12): FOR [I] AM PIOUS, SAYS THE LORD; and he has called them pious, as stated (in Ps. 50:5): GATHER TO ME, MY PIOUS ONES. He is called holy, as stated (in Is. 6:3): HOLY, HOLY, HOLY IS THE LORD OF HOSTS; and he has called Israel holy, [as stated (in Lev. 19:2): YOU SHALL BE HOLY.] The Holy One said: In this world you have been called holy, but in the world to come (according to Is. 4:3): AND IT SHALL COME TO PASS THAT THE ONE WHO IS LEFT IN ZION AND WHO REMAINS IN JERUSALEM SHALL BE CALLED HOLY.

“I arose to open for my beloved; my hands were dripping with myrrh, and my fingers with myrrh passing onto the handles of the latch” (Song of Songs 5:5).
“I arose to open for my beloved” – I arose, and not the nations of the world. Rabbi Yaakov bar Avuna interpreted before Rabbi Yitzḥak: It is written: “[Then arose] the heads of the patrilineal families of Judah and Benjamin, and the priests and the Levites…[to go up to build the house of the Lord, which is in Jerusalem]” (Ezra 1:5); “of Judah” – as he is king; “and Benjamin” – as the Temple is in his portion; the priests because of the Temple service; and the Levites because of the platform.²⁵The verse specifies these groups for the reasons mentioned above, but in fact Israelites of all types went up to build the Second Temple. This is in contrast to the adversaries of Judah and Benjamin (see Ezra 4:2), who presented themselves as wanting to assist in building the Temple but in fact had malicious intentions. “To open for my beloved” – in repentance.
“My hands were dripping with myrrh [mor]” – bitterness [merarim]. Cyrus issued a decree: Whoever has crossed the Euphrates has crossed, and whoever has not crossed shall not cross. Rabbi Yoḥanan said: It is written: “The sun will be dark when it rises” (Isaiah 13:10) – if only it had been dark on that day and did not shine. Cyrus emerged to walk in the province, and he saw that the province was deserted. He said: Why is this province deserted? Where are the goldsmiths, where are the silversmiths? They said to him: Are you not the one who decreed and said: Let all the Jews go out and build the Temple? It was they who were the goldsmiths and the silversmiths, and they have ascended to build the Temple. At that moment he decreed: Whoever has crossed the Euphrates has crossed, and whoever has not crossed shall not cross.
Daniel and his associates and his comrades ascended. At that time they said: It is preferable for us to eat a meal of the Land of Israel and recite the blessing of the Land of Israel. Ezra and his associates and his comrades did not ascend at that time. Why did Ezra not ascend at that time? It was because he needed to clarify his studies before Barukh ben Neriya. So let Barukh ben Neriya ascend. Rather, they said: Barukh ben Neriya was a large, elderly man, and he could not even be loaded onto a sedan chair.
Reish Lakish said: It was due to the sanctity of the Temple that Ezra did not ascend at that time, as had Ezra ascended at that time, the accuser would be able to incite strife and say, it would be preferable to have Ezra serve in the High Priesthood rather than have Yehoshua ben Yehotzadak serve as the High Priest.²⁶The heavenly accuser was already accusing Yehoshua (see Zechariah 3:1), and this would have added to his accusations. But Yehoshua ben Yehotzadak was a High Priest son of a High Priest, and although Ezra was a righteous man, he was not as worthy to serve in the High Priesthood as [Yehoshua] was. Rabbi Simon said: Abolishing hereditary rights is problematic before the Holy One blessed be He. “Onto the handles of the latch” – it was from there that the Euphrates was blocked before them.
Another matter: “I arose to open for my beloved” – I arose and not the nations of the world. “To open for my beloved” – in repentance. “My hands were dripping with myrrh [mor]” – bitterness [merarim], this is the sin of the Golden Calf, “this is your god, Israel” (Exodus 32:4). “And my fingers with myrrh passing” – nevertheless “myrrh passing [mor over],” He overlooked my bitterness [avar al merari], as it is stated: “The Lord reconsidered the evil…” (Exodus 32:14). “Onto the handles of the latch” – it was from there that it was locked before them so that they would not enter the Land of Israel.

R. Elazar said: "What is meant by the passage (Songs 5, 13.) His checks are as a bed of spices, i.e., if a man makes himself as a garden bed upon which every one treads [extremely modest], and just as the spices give enjoyment to others [so he teaches others], then his learning will endure with him; but if otherwise his learning will not endure with him." R. Elazar said also: "What is meant by the passage (Ex. 31, 18.) Tables of stone, i.e., If a man makes his jaws as [untiring in repeating lessons as] a stone that cannot be defaced when trodden upon, his learning will then endure with him; otherwise, his learning will not endure with him." R. Elazar said further: "What is the meaning of the passage (Ib. 32, 16.) The writing of God, engraved upon the tables, i.e., if the first tables had not been broken, the Torah would not have been forgotten by Israel." R. Acha b. Jacob said: "No nation on the earth could have had power over him; for it is said 'engraved upon the tables.' Do not read Charuth (engraved) but read it Cheiruth (liberty.")

“As when a man fled from the lion and a bear attacked him; he came home and leaned his hand on the wall, and a snake bit him” (Amos 5:19).
Rabbi Yuda son of Rabbi Simon began: “As when a man fled from the lion and a bear attacked him; he came home and leaned his hand on the wall, and a snake bit him.” Rabbi Huna and Rabbi Aḥa in the name of Rabbi Ḥama bar Rabbi Ḥanina said: “As when a man fled from the lion,” that is Babylonia, according to: “The first was like a lion” (Daniel 7:4); “and a bear attacked him,” that is Media, according to: “And behold, another beast, a second one, resembling a bear” (Daniel 7:5).
Rabbi Yoḥanan said: le dev is written [“a second one, resembling a bear (dov)].”⁹ The words in the verse in Daniel 7:5 domeh le-dov, “resembling a bear,” could be vocalized domeh le-dev, meaning resembling a wolf, as dev can mean wolf in Aramaic. This is the opinion of Rabbi Yoḥanan, as Rabbi Yoḥanan said: “Therefore, a lion from the forest smote them” (Jeremiah 5:6), that is Babylonia; “a wolf of the deserts will plunder them” (Jeremiah 5:6), that is Media; “a leopard lies in wait near their cities” (Jeremiah 5:6), that is Greece; “everyone who emerges from them will be mauled” (Jeremiah 5:6), that is Edom; “he comes home” (Amos 5:19), that is Greece when the Temple stood; “and a snake bit him” (Amos 5:19), that is Edom, as it is stated: “Its sound will go forth like a snake” (Jeremiah 46:22).
Likewise, it says: “Open for me, my sister, my love, my dove, my faultless one,” (Song of Songs 5:2). “Open for me, my sister,” that is Babylonia; “my love,” that is Media; “my faultless one,” in Greece; “my dove,” in Edom, as throughout the days of Greece[’s hegemony] the Temple was standing and Israel was offering doves and pigeons on the altar.
Rabbi Pinḥas and Rabbi Levi in the name of Rabbi Ḥama bar Ḥanina offered an interpretation [of “In my distress I called to the Lord and to my God I cried; from His Sanctuary He heard my voice, and my cry before Him came into His ears” (Psalms 18:7)]: It is written: “In my distress I called to the Lord,” in Babylonia; “and to my God I cried,” in Media; from His Sanctuary He heard my voice,” in Greece, as Rabbi Huna himself said: “My dove,” in Greece, as throughout the days of Greece, the Temple was standing and Israel was offering there doves and pigeons on the altar. That is: “from His Sanctuary He heard my voice and my cry before Him came into His ears,” in the kingdom of Edom.
Another matter: “ As when a man fled from the lion,” that is Nebuchadnezzar; “and a bear attacked him,” that is Belshatzar; “he came home and leaned his hand on the wall, and a snake bit him,” that is Haman, who would crush the people like a snake. That is as it is written: “Reḥum the commander and Shimshai the scribe” (Ezra 4:8), that is the son of Haman; “wrote a letter…to Artaxerxes the king, as follows” (ibid.). And what was written in it? “Now issue a decree to cease, and that this city not be rebuilt ….” (Ezra 4:21), [“they will no longer pay] minda” (Ezra 4:13), that is land tax; “belo” (ibid.), that is the poll tax; and “halakh” (ibid.), that is the king’s service; “and the revenue of the kings will be harmed” (ibid.). Rav Huna and Rabbi Pinḥas said: Even things with which the kingdom entertains itself, e.g., theaters and circuses, this people harms. When he sent it, it was received by the king, and he canceled work on the Temple. When they saw that, everyone began screaming: 'Woe [vai];' “it was [vayhi] during the days of Aḥashverosh” (Esther 1:1).

“I opened for my beloved, but my beloved had slipped away and gone. My soul departed when he spoke. I sought him, but did not find him; I called him, but he did not answer me” (Song of Songs 5:6).
“I opened for my beloved, but my beloved had slipped away and gone [avar]” – He was appeased, and then He became filled with wrath [evra] toward me.²⁷The midrash interprets the phrase “I opened for my beloved” as an expression of Israel’s attempt to begin the process of repentance. God initially was appeased with this opening and responded by orchestrating Cyrus’s first decree allowing the building of the Temple. Then, God became angry over the lack of further progress in Israel’s repentance, and the result was Cyrus’s second decree. “My soul departed when he spoke” – upon the speech of Cyrus who decreed: Whoever has not crossed the Euphrates shall not cross. “I sought him, but did not find him; I called him, but he did not answer me.”²⁸After that second decree, I sought God and called to Him, but the seventy years of the Babylonian exile had not yet been completed, and He did not answer me.
Another matter: “I opened for my beloved, but my beloved had slipped away and gone” – He was appeased, and then He became filled with wrath [evra] toward me like a pregnant [uberet] woman.²⁹The midrash is interpreting this verse as pertaining to the years the Israelites spent in the wilderness. At first God was appeased by them and communicated directly with them at Sinai. After the sin of the Golden Calf, He was filled with anger toward them. My soul departed when he spoke” – with His speech, from the sound of His first commandment, when He said: “I am the Lord your God” (Exodus 20:2). “I sought him, but did not find him; I called him, but he did not answer me.”³⁰During the thirty-eight years following the sin of the scouts, God refused to allow the Israelites into the Land of Israel and did not communicate with them.

“The sentries patrolling the city found me, they struck me, they wounded me; the guards of the walls took my mantle from upon me” (Song of Songs 5:7).
“The sentries patrolling the city found me” – these are “Tatenai, the governor of Avar Nahara” (Ezra 5:3) and his associates.³¹They demanded to know who had allowed the Jews to rebuild the Temple. “They struck me, they wounded me” – “they wrote an accusation against the inhabitants of Judah and Jerusalem” (Ezra 4:6). “The guards of the walls took my mantle from upon me” – the walls of Jerusalem.³²The guards of the walls of Jerusalem, namely the Jews who were rebuilding the walls, “took my mantle” in that they rebuilt the walls in a less impressive manner than the manner in which the walls had originally been built. Rabbi Abba bar Kahana said: In the past, the wall was built with stones of eight cubits and stones of ten cubits.³³See I Kings 7:10. However, here: “It is built with great [gelal] stones” (Ezra 5:8), stones that are rolled [degilgul].³⁴They were too heavy to carry, but could be rolled. By contrast, the stones in the past were much larger and could not even be rolled.
Another matter: “The sentries…found me” – the tribe of Levi,³⁵This was when the Levites were mobilized by Moses to punish those who worshipped the Golden Calf (Exodus 32:26). in whose regard it is written: “For they observed Your word” (Deuteronomy 33:9). “Patrolling the city” – just as it says: “Pass back and forth from gate to gate” (Exodus 32:27). They struck me, they wounded me” – just as it says: “Each man slay his brother” (Exodus 32:27). They “took my mantle from upon me” – this is weaponry. Rabbi Shimon ben Yoḥai says: The weapon that was given to Israel at Ḥorev, the ineffable name was etched upon it. When they sinned it was taken from them. How was it taken? Rabbi Aivu said: It was peeled on its own. The Rabbis say: An angel descended and peeled it. “Guards of the walls,” [these are] the guards of the walls of Torah.³⁶The Levites served as teachers of Torah and as sages who enacted decrees to safeguard observance of the Torah.

...Why was the Holy Blessed One called the King of glory?  Because He distributes glory to those who fear Him.  How so?  A king of flesh and blood, no one rides on his horse, and no one sits on his throne. But the Holy Blessed One had Solomon sit upon His throne, as it says "Solomon sat on the throne of the Lord as king" (I Chronicles 29:23).  And [the Holy Blessed One] had Elijah ride on His horse.  What is the horse of the Holy Blessed One? Whirlwind and storm! As it says "God travels in whirlwind and storm and clouds are the dust on His feet" (Nachum 1:3) and it is written "Elijah ascended in the storm to heaven" (II Kings 2:11).  A king of flesh and blood, no one uses his scepter, but the Holy Blessed One, gave His scepter to Moses, as it says "Moses took the staff of God in his hand" (Exodus 4:20).  A king of flesh and blood, no one wears his crown, but the Holy Blessed One will have the Messiah wear His crown.  What is the crown of the Holy Blessed One? Finest gold, as it says "His head is finest gold, His locks are curled, black as a raven." (Song of Songs 5:11),  and it is written, "You have set upon his head a crown of fine gold" (Psalms 21:4). A king of flesh and blood, no one wears his clothing, but Israel wears the clothing of the Holy Blessed One.  What is the clothing of the Holy Blessed One? Strength, as it says "the LORD is robed, girded with strength" (Psalms 93:1), and He gave it to Israel as it says "God gives strength to Israel, God blesses His people with peace" (Psalms 29:11)... 

“I administer an oath to you, daughters of Jerusalem; if you find my beloved, what shall you tell him? That I am lovesick” (Song of Songs 5:8).
“I administer an oath to you, daughters of Jerusalem…what shall you tell him? That I am lovesick” – just as the ill person yearns for healing, so, the generation that was in Egypt yearned for redemption.

No one may use the scepter of a human king, but the Holy One, blessed be He, handed His scepter to Moses, as it is said: And Moses took the scepter of the Lord in his hand (Exod. 4:20). No one would dare don the crown of a human king, but in the future the Holy One, blessed be He, will place His crown upon the head of King Messiah. What is the crown of the Holy One, blessed be He, like? The crown of the Holy One, blessed be He, is of the finest gold, as it is said: His head is of the most fine gold (Song 5:11), and it is also written about Him elsewhere: Thou settest a crown of fine gold on his head (Isa. 21:4).

(Cant. 3:11): IN THE CROWN WITH WHICH HIS MOTHER CROWNED HIM. R. Isaac said: I have searched through every bit of the whole Scripture, and not found where Bathsheba made a crown for her son Solomon; yet it says (ibid): IN THE CROWN WITH WHICH HIS MOTHER CROWNED HIM.³⁴Exod. R. 52:30; Numb. R. 12:8; Cant. R. 3:11:2; PRK 1:3. R. Simeon ben Johay questioned R. Eleazar bar Jose. He said to him: Is it possible that you heard from your father (R. Jose ben Halafta) what the meaning is of (Cant. 3:11): IN THE CROWN WITH WHICH HIS MOTHER CROWNED HIM? He said to him: Daddy said this: It is comparable to a king who had an only daughter, and loved her excessively. He persisted in his love for her until he called her [my sister. He persisted < further > in his love for her until he called her] my mother. So the Holy One loved Israel and called them, my daughter, as stated (in Ps. 45:11 [10]): HEAR, O DAUGHTER, TAKE NOTE. He persisted until he called them, my sister, as stated (in Cant. 5:2): MY SISTER, MY BELOVED. He persisted <further> until he called them, my mother, as stated (in Is. 51:4): HEARKEN UNTO ME, MY PEOPLE, AND <GIVE EAR UNTO ME,> MY NATION (L'WMY)…. MY MOTHER (L'MY) is what is <actually> written.³⁵The midrash apparently assumes a biblical text which read L’WMY (MY NATION) without the Was L’MY, a word which can be voweled to mean MY MOTHER. R. Simeon ben Johay arose, kissed him on his head, and said: If this had been the only thing I had ever come to hear, it would have been enough for me.

At that time, etc. (Deuteronomy 10:1): This is what the verse stated (Ecclesiastes 3:1), "A time and season is set for everything, for every experience under heaven." There was a time for the world to be created; there was a time for the generation of the flood to be destroyed in water. There was a time to go into the ark, and a time to exit from it. And there was a time for Avraham to be created, and so too with all the forefathers. There was a time that our fathers were to go down to Egypt, and a time for them to exit from there. And there was a time that they were to be subjugated. And there was a time for the tablets to be broken, and there was a time when others would do that act [of the golden calf]. Hence, "Carve out two tablets of stone." Shlomo said (Ecclesiastes 3:5), "A time for throwing stones and a time for gathering stones." "A time for throwing stones," these are the first tablets; "and a time for gathering stones," the time to carve out other tablets of stone, as it is stated, "Carve out (pesal) two tablets of stone." Rabbi Yehoshua said, "That he destroy the idols of (pesilei) their gods." Another interpretation: "Carve out (pesal) for yourself," that the remnant (pesolet) be for yourself. Rabbi Levi and Rabbi Yochanan say, "From where did he carve them?" One [answered], "From under [God's] throne of glory." And the other said, "[God] created a quarry in the midst of his tent, and he quarried two tablets of stone from there. And he took the remnants from there and he became wealthy from there, since they were from sapphire." This is what Shlomo stated (in Song of Songs 5:14), "His hands are rods of gold, studded with beryl [...] adorned with sapphires.""His hands are rods of gold," these are the tablets. And how many [commandments] were on each tablet? Five commandments were on [each] tablet. And they were made with a type of rods between them, as it is stated, "His hands are rods of gold." "Adorned with sapphires," as they were made of sapphire. Another explanation: "Carve out for yourself," in your merit, and it shall be yours. He said, Moshe, [I have given it to you] (you have given it to Me), and you are behaving generously [by] giving it to them, as it is stated (Deuteronomy 10:1), "Carve out (pesal) for yourself." By your life will I make you a king. And you shall (pesol) whoever you want, and you shall bring close whoever you want.

“How is your beloved more than another beloved, fairest of women? How is your beloved more than another beloved, that you administer an oath to us so? My beloved is clear and ruddy, more eminent than ten thousand” (Song of Songs 5:9–10).
“How is your beloved more than another beloved, fairest of women?” – the nations of the world say to Israel: “How is your beloved more than another beloved?” In what way is He God more than other gods, in what way is He a protector more than other protectors? Israel says to them: “My beloved is clear and ruddy” – clear³⁷This is a metaphor for the attribute of mercy. for me in the land of Egypt and red³⁸This is a metaphor for the attribute of justice. for the Egyptians. Clear for me in the land of Egypt, as it is stated: “I will pass through the land of Egypt [on that night, and I will smite all the firstborn in the land of Egypt.… and I will pass over you]” (Exodus 12:12–13).³⁹This was during the plague of the firstborn. Red for the Egyptians, as it is stated: “The Lord hurled the Egyptians [in the midst of the sea]” (Exodus 14:27). It was clear for me at the sea, as it is stated: “The children of Israel went on dry land in the midst of the sea” (Exodus 14:29). It was red for me⁴⁰The text should state: It was red for the Egyptians (Etz Yosef). at the sea – as it is stated: “The Lord hurled the Egyptians in the midst of the sea” (Exodus 14:27). It is clear for me in the World to Come, and it is red for me in this world.⁴¹God brings hardship upon the righteous in this world in order to punish them for their sins or in order to motivate them to improve, and He rewards them in the World to Come.
Rabbi Levi bar Ḥaita said three [statements] about this: It is clear for me on Shabbat, and it is red for me all the days of the week. It is clear for me on Rosh HaShana, and it is red for me the rest of the year. It is clear for me in this world, and it is red for me in the World to Come.
“More eminent than ten thousand” – Rabbi Abba bar Kahana said: A king of flesh and blood is identified by his trappings; however, here, He is fire and His servants are fire: “He came [ve’ata] from the holy tens of thousands, [from His right, a fiery law to them]” (Deuteronomy 33:2) – it is a sign [ot] from the midst of the holy tens of thousands.

“How fair is your loving, my sister, my bride; how much better is your loving than wine, and the fragrance of your oils than all spices” (Song of Songs 4:10).
“How fair is your loving, my sister, my bride” – Rabbi Berekhya and Rabbi Ḥelbo said in the name of Rabbi Shmuel bar Naḥman: In ten places Israel is called bride; six here and four in the prophets. Six here: “With me from Lebanon, my bride” (Song of Songs 4:8), “you have charmed me, my sister, my bride” (Song of Songs 4:9), “how fair is your loving, my sister, my bride” (Song of Songs 4:10), “your lips drip [nectar] my bride (Song of Songs 4:11), “a locked garden is my sister, my bride” (Song of Songs 4:12), “I came to my garden, my sister, my bride (Song of Songs 5:1); these are six. And four in the prophets: “The sound of gladness and the sound of joy, the sound of a groom and the sound of a bride” (Jeremiah 33:11), “like a bride who bedecks herself with her jewelry” (Isaiah 61:10), “you will tie them like a bride” (Isaiah 49:18), “like a bridegroom rejoicing over his bride” (Isaiah 62:5).
Corresponding to them, the Holy One blessed be He donned ten garments. “The Lord reigns; He is clothed in grandeur” (Psalms 93:1); this is one. “The Lord is clothed with strength” (Psalms 93:1); this is two. “Girded” (Psalms 93:1); this is three. “He donned righteousness like armor” (Isaiah 59:17); this is four. “He donned garments of vengeance” (Isaiah 59:17); this is five. “Attire” (Isaiah 59:17); this is six. “He clothed Himself with zealotry like a coat” (Isaiah 59:17); this is seven. “This that is majestic in attire” (Isaiah 63:1); this is eight. “Why is there red on Your attire” (Isaiah 63:2); this is nine. “You are clothed in splendor and glory” (Psalms 104:1); this is ten. This is in order to exact retribution from the nations of the world who prevented Israel from fulfilling the Ten Commandments, which [Israel] was holding close to them like a bride.
“And the fragrance of your oils than all spices” – Rabbi Shmuel bar Naḥman said: Just like this oil is odorless, but, by means of scenting it you smell several fragrances, so too, you expound this verse and find several good ideas.

Our Rabbis were taught that R. Eliezer says: "All the songs and praises which were uttered by David in tht Book of Psalms had reference to himself." But R. Joshua says: "David uttered them in reference to the community at large," while the sages maintain that there are some which he uttered in reference to himself and others which he uttered in reference to the community at large; viz., those which he uttered "in the singular number are in reference to himself and those which were uttered in the plural number were in reference to the commuity at large. The Psalms containing the term Nitzuach or Nigun were intended for the future world. The term Maskil means to indicate that it was said through a Methurgeman (interpreter). Unto David a song, signifies that the Shechina preceded the song and it caused him to sing. A song unto David, signifies that the song preceded the Shechina and caused it to rest upon David. This is to teach you that the Shechina does not rest on a person in a mood of idleness, nor in a mood of grief, nor in a mood of laughter, nor in a mood of levity, nor in a mood of jesting, nor in a mood of idle talk, but in a mood of rejoicing caused by performing a meritorious deed, as it is said (II Kings 3, 15) But now bring me a musician, and it came to pass, when the musician played, that the inspiration of the Lord came upon him, R. Juda, in the name of Rab, said: "The same should be applied to a good dream." Is it so? Has not R. Gidel said in the name of Rab: "Any student who sits before his teacher without dropping bitterness from his lips on account of respect will be burnt, for it is said (Songs 5, 13) His lips like lilies, dropping with fluid of myrrh. Do not read Shoshanim (lilies), but read it Sheshonim (who study); and do not read Mor Ober (with fluid myrrh), but Mar Ober (bitterness). [Hence we see that for Halacha a man must possess bitterness]. This is not difficult to understand. The former refers to the teacher and the latter refers to the scholar. And if you please, you may say both refer to the teacher, and still there is no difficulty in explaining it; the former applies to the time before the lecture begins, and the latter applies to the time when the lecture has already begun. Just as Rabba, before he started his lecture, would preface his remarks with something humorous, causing the scholars to feel good, and then proceed with sacredness in his course OL Halacha.

“His head is the finest gold; his locks are curls, black as a raven” (Song of Songs 5:11).
“His head [rosho] is the finest gold” – rosho, this is the Torah, as it is stated: “The Lord made me at the beginning [reshit] of His way” (Proverbs 8:22). Rabbi Ḥunya said in the name of Reish Lakish: The Torah preceded the creation of the world by two thousand years. What is the reason? “I was with Him, as a protégé; I was a delight day after day” (Proverbs 8:30), and the day of the Holy One blessed be He is one thousand years, as it is stated: “As one thousand years in Your eyes are like yesterday as it passes” (Psalms 90:4). “The finest gold” – these are words of Torah, as it is stated: “They are more desirable than gold, than much fine gold” (Psalms 19:11). “His locks are curls” – these are the ruled lines.⁴²These are scored on the parchment in preparation for writing the verses of the Torah. “Black as a raven” – these are the letters.
Another matter: “His locks [kevutzotav] are curls [taltalim]” – heaps upon heaps [tilei tilim].⁴³The locks and curls are understood to refer to the fine details of the letters in the Torah and their crowns. Heaps and heaps of halakhot are derived even from these details. Another matter: Rabbi Azarya says: Even matters that you consider as thorns [kotzim] of the Torah,⁴⁴Thorns represent unimportant matters. they are like a finely coiffed hairstyle [kevutzei kevutzim]. Rabbi Eliezer and Rabbi Yehoshua say: Heaps upon heaps.
Another matter: Rabbi Azarya says: Even matters that you consider them as thorns [kotzim] of the Torah, they are heaps upon heaps. Through whom are they sustained? “Black as a raven” – through one who engages in them early and late.⁴⁵One who rises early, while it is still dark, and stays up late into the night, studying Torah.
Rabbi Yoḥanan and Rabbi Shimon ben Lakish: Rabbi Yoḥanan says: The amassing of Torah is only at night. What is the source? “She arises while still night” (Proverbs 31:15), and it is written: “Arise, cry out at night” (Lamentations 2:19).⁴⁶Both verses are understood as referring to the Torah itself or to one who seeks Torah. Rabbi Shimon said: Day and night, based on what is stated: “You shall ponder it day and night” (Joshua 1:8). Reish Lakish said: Rabbi Yoḥanan taught me well that the amassing of Torah is only at night. Rabbi Shimon ben Lakish said: When I would labor in the Torah during the day, at night it would be illuminated for me, as it is written: “You shall ponder it day and night.”

Rabbi Yoḥanan of Tzippori interpreted the verse regarding mounds [teluliyot] of dirt. One who is foolish, what does he say? Who can completely remove this? One who is wise, what does he say? I will remove two containers during the day and two containers at night, and the same tomorrow, until I clear it all. So too, one who is foolish says: Who can study the entire Torah? Nezikin⁴⁷Bava Kama, Bava Metzia, and Bava Batra are each ten chapters long and are considered one integrated tractate (see Bava Kama 102a). is thirty chapters, Kelim is thirty chapters. The wise man says: I will study two halakhot today and two tomorrow, until I learn it all.
Rabbi Yannai said: “Wisdom is lofty to a fool” (Proverbs 24:7) – this is analogous to a perforated loaf that is suspended in the air in a room. The fool says: Who can take this down? The wise man says: Did another not suspend it? I will bring two sticks and attach one to another until I take it down.⁴⁸If one stick is not enough to enable me to reach the loaf, I will tie two sticks together. So too, the fool says: Who can learn all the Torah that is in the heart of my teacher? The wise man says: Did he not learn it from another? I will study two halakhot today and two tomorrow, until I learn all the Torah of this Sage.
Rabbi Levi said: [This is analogous] to a perforated basket whose owner hired workers to fill it with water. The fool says: What am I accomplishing? I fill it from here and it flows out from there. The wise man says: Do I not collect my wage? Do I not collect a wage from my employer for each and every barrel? So too, the fool says: I study Torah and forget it; what am I accomplishing? The wise man says: Does the Holy One blessed be He not give me reward for my effort? As Rabbi Levi said:⁴⁹The text should state: “Another matter: Rabbi Levi said” (Etz Yosef). Even matters that you see as dots [kotzim] in the Torah, they are heaps upon heaps [tilei tilim]; they have the capability to destroy the world and to render it a mound [tel], just as it says: “It shall be an eternal mound” (Deuteronomy 13:17). It is written: “Hear Israel, the Lord is our God, the Lord is one [eḥad]” (Deuteronomy 6:4); if you transform the dalet into a resh you will destroy the world.⁵⁰The word one [eḥad] will become other [aḥer], turning this affirmation of faith into a declaration of heresy. This occurs by merely erasing one small dot of the dalet, thereby turning it into a resh. “For you shall not prostrate yourself to another [aḥer] god” (Exodus 34:14) – if you replace the resh with a dalet you will destroy the world.⁵¹The verse would then state: You shall not prostrate yourself to the one [eḥad] God, which is a heretical statement. It is written: “They shall not profane [yeḥalelu] My holy name” (Leviticus 22:2); if you replace the ḥet with a heh, you will destroy the world.⁵²Profane [yeḥalelu] would become praise [yehalelu]. It is written: “I will wait [veḥikiti] for the Lord” (Isaiah 8:17); if you replace the ḥet with a heh, you will destroy the world.⁵³Wait [veḥikiti] would become strike [vehikeiti]. It is written: “Let all who breathe [tehalel] praise the Lord” (Psalms 150:6); if you replace the heh with a ḥet, you will destroy the world.⁵⁴Praise [tehalel] would become profane [teḥalel]. It is written: “They have denied the Lord” (Jeremiah 5:12); if you replace the bet with a kaf, you will destroy the world.⁵⁵“The Lord [baHashem]” would become: Like the Lord [kaHashem], which implies that the Lord also denies truths. It is written: “They have betrayed the Lord for they have begotten foreign children” (Hosea 5:7); if you replace the bet with a kaf, you will destroy the world.⁵⁶“The Lord [baHashem]” will become: Like the Lord [kaHashem], implying that the Lord betrays others. It is written: “There is no one as holy as the Lord, as there is none like You [biltekha]” (I Samuel 2:2) – Rabbi Abbahu bar Kahana said: Everything wears out but You do not wear out, “as there is none like you,” there is none to outlast you [levalotekha].

“At the crown with which his mother crowned him,” Rabbi Yoḥanan said: Rabbi Shimon ben Yoḥai asked Rabbi Elazar ben Rabbi Yosei, he said to him: ‘Have you possibly heard from your father what is: “At the crown with which his mother crowned him”?’ He said to him: ‘Yes.’ He said to him: ‘What?’ He said to him: ‘[It is analogous] to a king who had an only daughter and he loved her exceedingly much and would call her: My daughter. He did not stop loving her until he called her: My sister. He did not stop loving her until he called her: My mother. So too, the Holy One blessed be He loved Israel exceedingly much, and called them My daughter; that is what is written: “Hear, My daughter, and see” (Psalms 45:11); He did not stop loving them until He called them My sister, as it is stated: “Open for me, my sister, my lover” (Song of Songs 5:2); He did not stop loving them until he called them My mother, as it is stated: “Heed Me My people, listen to Me My nation [uleumi]” (Isaiah 51:4), My mother [ule’imi] is written.’¹¹²The verse already mentioned “people” such that “nation” is extraneous. The midrash explains that the verse mentions the word nation [le’umi] because when written without a vav, it can be read “my mother” [le’imi] (Etz Yosef). Rabbi Shimon ben Yoḥai stood, kissed him on his head, and said: ‘Had I come only to hear from you this explanation, it would have sufficed for me.’
Rabbi Ḥanina bar Yitzḥak said: We have reviewed the whole Bible in its entirety and we have not found that Batsheva crafted a crown for Solomon her son, and you say: “At the crown with which his mother crowned him”? Rather, just as a crown is set with jewels and pearls, so the Tent of Meeting was conspicuous with sky-blue, purple, and scarlet wool, and linen.¹¹³Thus, the crown mentioned in the verse is not an actual crown that Solomon’s mother made for him, but is rather a description of the beautiful cloth used to cover the Tabernacle. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: You find that when that the Holy One blessed be He said to Moses: ‘Craft for Me a Tabernacle,’ he could have positioned four poles and stretched a curtain over them, and it would have been a Tabernacle. However, the Holy One blessed be He did not do so, but rather, He took him up On High and He showed him red, green, black, and white fire, and said to him: ‘Craft like this for Me.’ [Moses] said before Him: ‘Master of the universe, from where do I have black, red, green, and white fire?’ He said to [Moses]: “In their configuration, that you are being shown on the mountain” (Exodus 25:40).¹¹⁴It is to be made in this pattern, but not with fire.
Rabbi Avun said: [This is analogous] to a king who had a fine image. He said to a member of his household: ‘Craft me one like it.’¹¹⁵He asked him to recreate his image through artwork. He said: ‘My lord the king, am I able to craft one like it?’ He said to him: ‘You, with your materials, and I with my glory.’¹¹⁶He said: ‘I am asking you to create an artistic representation, I am not expecting it to match reality precisely.’ So too, the Holy One blessed be He said to Moses: “See and craft” (Exodus 25:40). He said before Him: ‘Master of the universe, am I a god that I can craft something like that?’ He said to him: “In their configuration...”
Rabbi Berekhya [said] in the name of Rabbi Betzalel: [This is analogous] to a king who appeared to a member of his household in a fine bejeweled garment. He said to him: ‘Craft me one like this.’ He said: ‘My lord the king, am I able to craft one like this?’ So too, the Holy One blessed be He said to Moses: ‘Craft for Me a Tabernacle.’ He said to him: ‘Master of the universe, am I able to craft one like this?’ He said to him: “In their configuration.” Just as you see On High, craft below.
It does not say here: “Stand up acacia wood,” but rather, “[acacia wood], standing” (Exodus 26:15), as though they are placed among the hosts On High. If you craft [something] below that is like that which is On High, I will abandon My heavenly council and descend and restrict My Divine Presence in your midst below. How so? Just as above Seraphim are standing, so too, below, acacia wood is standing. Just as above there are stars, so too, below¹¹⁷In the Tabernacle. there are stars. Rabbi Ḥiya bar Abba said: This teaches that there were gold hooks in the Tabernacle that look like stars in the sky.
“On the day of his wedding,” this is Sinai; they were like bridegrooms. “And on the day of the rejoicing of his heart,” these are words of Torah, just as it says: “The precepts of the Lord are upright, bringing joy to the heart” (Psalms 19:9). Alternatively, “on the day of his wedding,” this is the Tent of Meeting. “And on the day of the rejoicing of his heart,” this is the Temple.

Not only the prophets but also the wise men who were there, and those who were destined to come, received their inspiration at Sinai, as it is said: These words the Lord spoke unto all your assembly … with a great voice, and it went on no more (Deut. 5:19). What is meant by a great voice, and it went on no more? Our sages said: The entire Ten Commandments came forth from the mouth of the Mighty One in sound. This was an extremely difficult procedure. No ordinary individual is able to speak in that fashion nor is any human ear able to endure such a sound. Therefore it is written: My soul failed me when he spoke (Song 5:6). With a great voice, and it went on no more. The voice divided itself into seven different sounds, and then turned into seventy different languages.¹⁴So that all the world’s nations would hear it.

“Black as a raven” – Rabbi Alexandri bar Hadrin and Rabbi Alexandri Kerova⁵⁷He was so called because he would serve as a prayer leader and would recite liturgical poems called kerovot (Matnot Kehuna), or simply because he would lead the congregation in coming close [karov] to God. said: Even if all of mankind would come together to whiten one wing of the raven, they would be unable to do so. Likewise, if all mankind would come together to eradicate the yod, which is the smallest of all the letters, they would be unable to do so. From whom do you learn this? From King Solomon, who, because he sought to eradicate yod from the Torah, his accuser arose. Who accused? Rabbi Yehoshua ben Levi said: It was the yod in the word yarbeh⁵⁸In Deuteronomy 17:16–17 a king is commanded not to amass [lo yarbeh] horses lest he lead the nation back to Egypt, and not to amass wives lest his heart be led astray. Without the yod, it would just say, for example, that if one does not amass wives they will not cause his heart to stray, but that would not mean it is prohibited to amass wives. Solomon amassed horses and wives, thinking that he would avoid the pitfalls the verse warns against, but he did not avoid those pitfalls (Sanhedrin 21b). that accused. Rabbi Shimon ben Yoḥai says: The book of Deuteronomy ascended and prostrated itself before the Holy One blessed be He and said before Him: ‘Master of the universe, You wrote in Your Torah that a testament that part of it is null and void, all of it is null and void. King Solomon seeks to eradicate a yod in the Torah.’ The Holy One blessed be He said to it: ‘Go; Solomon and one hundred like him will be null and void, and the yod in you will never be null and void.’

They said that He is merciful, but He is more than merely merciful, For the Lord thy God is a merciful God (Deut. 4:31); the Lord is full of compassion and gracious (Ps. 103:8); The Lord is good to all (ibid. 145:9); To the Lord our God belong compassion and forgiveness (Dan. 9:9). They said that He is a true judge (but He is more than a judge), for the Judgment is God’s (Deut. 1:17); God standeth in the congregation of God; in the midst of the judges He judgeth (Ps. 82:1). It says also: The Rock, His work is perfect; for all His ways are justice (ibid. 32:4). They said: He is faithful, yet He is more than simply faithful: The faithful God (ibid. 7:9); A God of faithfulness (ibid. 32:4). They said He is praiseworthy, but He is more than merely praiseworthy, as it is said: For who in the skies can be compared unto the Lord? (Ps. 89:7). It also says: A God dreaded in the council of the holy ones (Ps. 98:8); O Lord God of hosts, who is a mighty one like unto thee, O Lord? (ibid., v. 9); O Lord God of hosts, who is like unto thee among the gods, O Lord? (ibid. 86:8). It says likewise: My beloved is white and ruddy, His head is as the most fine gold. His hands are as rods of gold. His legs are as pillars of marble (Song 5:15).

Rabbi Yehoshua ben Korḥa says: The yod in Sarai ascended and prostrated itself before the Holy One blessed be He and said: ‘Master of the universe, You eradicated me from the name of this righteous woman, the wife of this righteous individual, Abraham our patriarch, and You called her name Sarah.’ The Holy One blessed be He said to it: ‘Go. At first, you were at the end of the letters and in the name of a female. Now, I am placing you in the name of a male and at the beginning of the letters, and in [the name] of one of the most righteous people in the world.’ That is what is written: “Moses called Hoshe’a bin Nun, Joshua [Yehoshua]” (Numbers 13:16).
Rabbi Elazar bar Avuna [said] in the name of Rabbi Aḥa: For twenty-six generations alef was objecting before the Holy One blessed be He: ‘Master of the universe, You placed me at the head of the letters, but You created the world not with me but with bet, as it is stated: “In the beginning [bereshit], God created the heavens and the earth”’ (Genesis 1:1). The Holy One blessed be He said to it: ‘My world and all its contents were created only due to the merit of the Torah, as it is stated: “The Lord founded the earth with wisdom” (Proverbs 3:19). Tomorrow, I will reveal Myself and give the Torah to Israel, and I will place you in the first of the commandments, and I will begin with you first, as it is stated: “I [anokhi] am the Lord your God”’ (Exodus 20:2). Bar Ḥota said: Why is it called alef? Because it endures for one thousand [elef] generations, as it is stated: “He commanded the matter for one thousand generations” (Psalms 105:8).⁵⁹God planned to give the Torah, and to start it with the letter alef, for the one thousand generations before it was given (see Bereshit Rabba 28:4; Kohelet Rabba 7:28).

They said that He is merciful, but He is more than merely merciful, For the Lord thy God is a merciful God (Deut. 4:31); the Lord is full of compassion and gracious (Ps. 103:8); The Lord is good to all (ibid. 145:9); To the Lord our God belong compassion and forgiveness (Dan. 9:9). They said that He is a true judge (but He is more than a judge), for the Judgment is God’s (Deut. 1:17); God standeth in the congregation of God; in the midst of the judges He judgeth (Ps. 82:1). It says also: The Rock, His work is perfect; for all His ways are justice (ibid. 32:4). They said: He is faithful, yet He is more than simply faithful: The faithful God (ibid. 7:9); A God of faithfulness (ibid. 32:4). They said He is praiseworthy, but He is more than merely praiseworthy, as it is said: For who in the skies can be compared unto the Lord? (Ps. 89:7). It also says: A God dreaded in the council of the holy ones (Ps. 98:8); O Lord God of hosts, who is a mighty one like unto thee, O Lord? (ibid., v. 9); O Lord God of hosts, who is like unto thee among the gods, O Lord? (ibid. 86:8). It says likewise: My beloved is white and ruddy, His head is as the most fine gold. His hands are as rods of gold. His legs are as pillars of marble (Song 5:15).

Rabbi Yehuda interpreted the verse regarding Torah scholars: “Curls, black as a raven” – these are Torah scholars, as even though they appear ugly and black in this world, in the future, “their appearance is like torches, they dash like lightning” (Nahum 2:5).
Rabbi Shmuel bar Yitzḥak interpreted the verse regarding the portions of the Torah: “Curls, black as a raven” – these are the texts of the Torah that appear too ugly and black to state them in public, and the Holy One blessed be He said: They are pleasant for Me, just as it says: “The offering of Judah [and Jerusalem] will be pleasant” (Malachi 3:4). Know that it is so, as the portion of the zav and the zava were not stated together; rather, this one in and of itself and that one in and of itself, as it is stated: “Speak to the children of Israel, and say to them: Any man, when he has a discharge from his flesh” (Leviticus 15:2), [and separately,] “And a woman, if her bloody discharge shall flow” (Leviticus 15:25).

Rabbi Shimon ben Lakish said: The Torah that the Holy One blessed be He gave, its parchment was white fire, and it was written with black fire. It is fire, it is hewn from fire, it is completely formed of fire, and was given in fire. That is what is written: “From His right, a fiery law to them” (Deuteronomy 33:2).

“His eyes are like doves beside streams of water; they are bathed in milk, well set” (Song of Songs 5:12).
“His eyes are like doves”; “his eyes” – these are the Sanhedrin, who are the eyes of the congregation, as it is stated: “It shall be if from the eyes of the congregation [it was performed unwittingly]” (Numbers 15:24).⁶⁰This verse presents the law that if the Sanhedrin issued a mistaken ruling that was followed by the congregation, a special sin-offering must be brought (see Horayot 5b). There are two hundred and forty-eight limbs in a person, and all of them follow the eyes. So too, Israel is unable to do anything without its Sanhedrin. “Beside streams of water” – as they⁶¹The Sages of the Sanhedrin. are fortified by the waters of Torah, as Rabbi Ḥama bar Ukva said: Words of Torah fortify all those who engage in them with proper devotion. “They are bathed in milk” – these are the halakhot that they clarify with their teeth until they render them as clean as milk.⁶²They review and clarify the halakhot until they have a clear understanding of them and can explain them in a lucid fashion. The reference to teeth [shinayim] is meant to indicate that the Sages can explain with their mouths the halakhot in a clear manner (Etz Yosef). Alternatively, the statement of the midrash may be translated to mean that the Sages clarify the halakhot by studying together in groups of two [shenayim] until they understand them clearly (Matnot Kehuna). “Well set [al milet]” – with the fullness [mele’atah] of Torah.

Another matter: “Well set [al milet]” – with the fullness [mele’atah] of Jerusalem, just as it says: “[The faithful city,] full of [mele’ati] justice” (Isaiah 1:21). Rabbi Pinḥas [said] in the name of Rabbi Hoshaya the Great: There were four hundred and eighty synagogues in Jerusalem, the numerical value of mele’ati.⁶³Mem – 40, lamed – 30, alef – one, tav – 400, yod – 10, equals a total of 481, corresponding to the 480 synagogues and the Temple (Midrash HaMevo’ar). Rabbi Tanḥuma said: “Well set [al milet]” – this one fills [memaleh] a little and that one fills a little, until the halakha emerges as though from Lebanon.⁶⁴Lebanon is expounded as though it is from the word lavan, white. Together, the students clarify the matter under discussion until it is absolutely clear [melubenet]. As Rabbi Tanḥuma said: This one welds part of the matter and that one welds part of the matter, until the halakha emerges like joined beams.

“His cheeks are like a bed of spices, growths of spices; his lips are lilies, dripping with flowing myrrh” (Song of Songs 5:13).
“His cheeks are like a bed of spices” – Rabbi Yannai said: In the days of my youth, we were two groups, and we would go out to engage in Torah study in the street. The reasoning said by this [group] would not be said by that [group].⁶⁵Just a bed of spices may contain different kinds of spices, each with its distinctive aroma and taste, so too, the groups of students would see things differently (Etz Yosef). “Growths of spices” – just like in growths of spices there are all kinds of spices, so too, a Torah scholar must be full of Bible, Mishna, Talmud, halakhot, and aggadot. Priests and Levites are from Jacob.⁶⁶The descendants of Jacob fill a variety of roles, just as there are different kinds of spices. “His lips are lilies” – this is a Torah scholar who is well versed in his studies. “His lips are lilies, dripping with flowing [over] myrrh” – this is a Torah scholar who is not well versed in his studies, whose lips are dripping with myrrh.⁶⁷He makes mistakes, or must work hard to determine the correct answer. Myrrh is interpreted as a reference to something bitter [mar] (Matnot Kehuna). Nevertheless, he reviews [over] and then clarifies his studies.

One basin of silver – corresponding to the Torah which is compared to wine, as it is stated (Proverbs 9:5), “and drink from the wine that I have mixed.” And since it is the custom of wine to be drunk form a basin, as you say (Amos 6:6), “Who drink from wine basins” – therefore, he brought “a basin that is seventy shekel of the holy shekels.” Why? Just like the numerical equivalent of wine is seventy, so too are there seventy faces to the Torah. Why does it state “one” about the bowl? Corresponding to the Torah that must be one, as you say (Numbers 15:16), “One Torah and one statute shall there be for you.” Why does it state “one” about the basin? Because the words of the written Torah and the words of the Oral Torah were all given by one shepherd – all of them were stated by one God to Moshe at Sinai. Why were they of silver? Corresponding to the Torah, about which it is stated (Psalms 12:7), “The words of the Lord are pure words, silver purged in a crucible, etc.” Both of them filled with fine flour, etc. – Scripture and Mishnah are full, since one does not contradict its fellow. Fine flour – as you say (Psalms 19:11), “drippings (nofet) of the comb” – like flour that one can see on top of the sieve (napah). Mixed with oil – that is Torah, which is required to be mixed with good deeds; like that which we learned (Avot 2:2),” Excellent is the study of the Torah together with a worldly occupation; for the exertion [expended] in both of them causes sin to be forgotten.” That is for the offering – as at that time, he brings a pleasantness of spirit to his Creator, when a man is involved in Torah study and is a master of good deeds and guards himself from sin. One ladle – corresponding to the tablets that were written by the hand of the Holy One, blessed be He, as you say (Exodus 32:16), “The tablets were God’s work, and the writing was God’s writing, etc.” Ten of gold – these are the ten statements (commandments) that were written on the tablets, as you say (Deuteronomy 10:4), “And He wrote on the tablets like the first writing, etc.” Gold – like you say (Song of Songs 5:14), “His hands are rods of gold”; and it states (Psalms 19:11), “More precious than gold, etc.” Full of incense – since the six hundred and thirteen commandments are mixed in them. And so do you find that there are six hundred and thirteen letters from “I” (the first word in the ten commandments) to “of your friend” (the last word), corresponding to the six hundred and thirteen commandments; and there are seven letters lacking, corresponding to the seven days of creation – to teach you that the whole world was only created in the merit of the Torah. That is full of incense (ketoret) – since the [letter] kof changes to a dalet [in] at-bash gar-dak (switching the early letters in the aleph-bet with the corresponding later letters), and the [numerical] count of the word then comes to six hundred and thirteen. Another explanation: full of incense – as between each and every statement written on the tablets, the sections and the details were written. And it comes out like that which Chananiah the son of the brother of Rabbi Yehoshua said: “His hands are rods of gold” – these are the two tablets of the covenant upon which were written, ‘written by the finger of God.' “Rods of gold” – just like these rods, between one large rod and another large rod, there are small rods; so too, between each and every statement, the sections of the Torah were written and its details. One bull of the herd – corresponding to the priests; one ram – corresponding to the Levites; one lamb – corresponding to Israel, as they all accepted the Torah as Sinai. One goat for a sin offering – corresponding to the converts that would convert in the future and were there; as everyone is fitting, as it is stated (Leviticus 18: 5), “which a man shall do and live by them.” It does not state, “priests, Levites and Israelites,” but rather “a man.” [This] teaches that, behold, even an idolater that converts and is involved in Torah is like a high priest. And for peace offerings, two oxen (bakar) – corresponding to the two Torahs; as anyone who checks (mevaker) and sacrifices his inclination to do everything that is written in them is making peace twice – peace above and peace below; as it is stated (Isaiah 27:5), “But if he holds fast to My refuge, peace will he make with Me, with Me he will make peace.” Five rams, five he-goats, and five yearling lambs - corresponding to three verses of the Torah in which the six Orders of the Mishnah are [indicated]. And they are [each] of two sections, and each and every section is made of five words, and these are them (Psalms 19:8-10): “The Torah of the Lord is perfect, restoring the soul; the decrees of the Lord, etc.... The ordinances of the Lord, etc.; the commandments of the Lord, etc.... The fear of the Lord, etc.; the judgments of the Lord, etc.” Hence they offered these three types of sacrifices as peace offerings, corresponding to the three verses in which the six Orders of the Mishnah are [indicated]. It comes out like that which Rabbi Tanchuma said: “The Torah of the Lord is perfect, [restoring the soul], etc.” – this is the Order of Women that warns a man to separate from sexual prohibitions in order to save him from death, like the one that says (Proverbs 5:19), “All who go to her cannot return and find again the paths of life.” And it states (Proverbs 5:16), “It will save you from the forbidden woman, etc.” “The decrees of the Lord [are trustworthy], etc.” – this is the Order of Seeds, as one has trust in the world’s Life and sows. “The ordinances of the Lord, [are just, rejoicing the heart], etc.” – this is the Order of Appointed Time that has all of the holidays in it, about which it is written (Deuteronomy 16:14), “And you shall rejoice in your holidays.” “The commandments of the Lord [are lucid, making the eyes light up,]. etc.” – this is the Order of Holy Things, which enlightens the eyes [to differentiate] between profane things and holy things. “The fear of the Lord [is pure], etc.” – this is the Order of Purities, which separates between purity and impurity. “The judgments of the Lord, etc.” – this is the Order of Damages, in which there are most of the laws. And hence they offered five of each type corresponding to the five words written for each and every Order. And why were five words written for each and every order? Corresponding to the Torah which is five books, [in order] to teach you that [the sections of the Mishnah] are bodies of Torah. Why is the name of the Holy One, blessed be He, written in [the section of the verse relating to] each and every Order? Since He testifies upon them, that He stated them to Moshe from His mouth, in the same way that He stated the five books of the Torah. That was the offering of Netanel, etc. - once the Holy One, blessed be He, saw that he brought offerings according to the Orders of the Torah, He began to praise his sacrifice – “that was the offering of Netanel son of Tzuar.”

One basin of silver – corresponding to the Torah which is compared to wine, as it is stated (Proverbs 9:5), “and drink from the wine that I have mixed.” And since it is the custom of wine to be drunk form a basin, as you say (Amos 6:6), “Who drink from wine basins” – therefore, he brought “a basin that is seventy shekel of the holy shekels.” Why? Just like the numerical equivalent of wine is seventy, so too are there seventy faces to the Torah. Why does it state “one” about the bowl? Corresponding to the Torah that must be one, as you say (Numbers 15:16), “One Torah and one statute shall there be for you.” Why does it state “one” about the basin? Because the words of the written Torah and the words of the Oral Torah were all given by one shepherd – all of them were stated by one God to Moshe at Sinai. Why were they of silver? Corresponding to the Torah, about which it is stated (Psalms 12:7), “The words of the Lord are pure words, silver purged in a crucible, etc.” Both of them filled with fine flour, etc. – Scripture and Mishnah are full, since one does not contradict its fellow. Fine flour – as you say (Psalms 19:11), “drippings (nofet) of the comb” – like flour that one can see on top of the sieve (napah). Mixed with oil – that is Torah, which is required to be mixed with good deeds; like that which we learned (Avot 2:2),” Excellent is the study of the Torah together with a worldly occupation; for the exertion [expended] in both of them causes sin to be forgotten.” That is for the offering – as at that time, he brings a pleasantness of spirit to his Creator, when a man is involved in Torah study and is a master of good deeds and guards himself from sin. One ladle – corresponding to the tablets that were written by the hand of the Holy One, blessed be He, as you say (Exodus 32:16), “The tablets were God’s work, and the writing was God’s writing, etc.” Ten of gold – these are the ten statements (commandments) that were written on the tablets, as you say (Deuteronomy 10:4), “And He wrote on the tablets like the first writing, etc.” Gold – like you say (Song of Songs 5:14), “His hands are rods of gold”; and it states (Psalms 19:11), “More precious than gold, etc.” Full of incense – since the six hundred and thirteen commandments are mixed in them. And so do you find that there are six hundred and thirteen letters from “I” (the first word in the ten commandments) to “of your friend” (the last word), corresponding to the six hundred and thirteen commandments; and there are seven letters lacking, corresponding to the seven days of creation – to teach you that the whole world was only created in the merit of the Torah. That is full of incense (ketoret) – since the [letter] kof changes to a dalet [in] at-bash gar-dak (switching the early letters in the aleph-bet with the corresponding later letters), and the [numerical] count of the word then comes to six hundred and thirteen. Another explanation: full of incense – as between each and every statement written on the tablets, the sections and the details were written. And it comes out like that which Chananiah the son of the brother of Rabbi Yehoshua said: “His hands are rods of gold” – these are the two tablets of the covenant upon which were written, ‘written by the finger of God.' “Rods of gold” – just like these rods, between one large rod and another large rod, there are small rods; so too, between each and every statement, the sections of the Torah were written and its details. One bull of the herd – corresponding to the priests; one ram – corresponding to the Levites; one lamb – corresponding to Israel, as they all accepted the Torah as Sinai. One goat for a sin offering – corresponding to the converts that would convert in the future and were there; as everyone is fitting, as it is stated (Leviticus 18: 5), “which a man shall do and live by them.” It does not state, “priests, Levites and Israelites,” but rather “a man.” [This] teaches that, behold, even an idolater that converts and is involved in Torah is like a high priest. And for peace offerings, two oxen (bakar) – corresponding to the two Torahs; as anyone who checks (mevaker) and sacrifices his inclination to do everything that is written in them is making peace twice – peace above and peace below; as it is stated (Isaiah 27:5), “But if he holds fast to My refuge, peace will he make with Me, with Me he will make peace.” Five rams, five he-goats, and five yearling lambs - corresponding to three verses of the Torah in which the six Orders of the Mishnah are [indicated]. And they are [each] of two sections, and each and every section is made of five words, and these are them (Psalms 19:8-10): “The Torah of the Lord is perfect, restoring the soul; the decrees of the Lord, etc.... The ordinances of the Lord, etc.; the commandments of the Lord, etc.... The fear of the Lord, etc.; the judgments of the Lord, etc.” Hence they offered these three types of sacrifices as peace offerings, corresponding to the three verses in which the six Orders of the Mishnah are [indicated]. It comes out like that which Rabbi Tanchuma said: “The Torah of the Lord is perfect, [restoring the soul], etc.” – this is the Order of Women that warns a man to separate from sexual prohibitions in order to save him from death, like the one that says (Proverbs 5:19), “All who go to her cannot return and find again the paths of life.” And it states (Proverbs 5:16), “It will save you from the forbidden woman, etc.” “The decrees of the Lord [are trustworthy], etc.” – this is the Order of Seeds, as one has trust in the world’s Life and sows. “The ordinances of the Lord, [are just, rejoicing the heart], etc.” – this is the Order of Appointed Time that has all of the holidays in it, about which it is written (Deuteronomy 16:14), “And you shall rejoice in your holidays.” “The commandments of the Lord [are lucid, making the eyes light up,]. etc.” – this is the Order of Holy Things, which enlightens the eyes [to differentiate] between profane things and holy things. “The fear of the Lord [is pure], etc.” – this is the Order of Purities, which separates between purity and impurity. “The judgments of the Lord, etc.” – this is the Order of Damages, in which there are most of the laws. And hence they offered five of each type corresponding to the five words written for each and every Order. And why were five words written for each and every order? Corresponding to the Torah which is five books, [in order] to teach you that [the sections of the Mishnah] are bodies of Torah. Why is the name of the Holy One, blessed be He, written in [the section of the verse relating to] each and every Order? Since He testifies upon them, that He stated them to Moshe from His mouth, in the same way that He stated the five books of the Torah. That was the offering of Netanel, etc. - once the Holy One, blessed be He, saw that he brought offerings according to the Orders of the Torah, He began to praise his sacrifice – “that was the offering of Netanel son of Tzuar.”

How were the Ten Commandments given? Five on one tablet and five on the other. "I am the L rd your G d," and opposite it "You shall not kill," whereby Scripture apprises us that spilling blood is tantamount to "diminishing" the likeness of the King. An analogy: A king of flesh and blood enters a province, sets up statues of himself, makes images of himself, and mints coins in his likeness. After some time, they upset his statues, break his images, devalue his coins — and "diminish" the likeness of the king. Likewise, Scripture equates spilling blood to "diminishing" the likeness of the King, as it is written (Genesis 9:6) "One who spills the blood of man … (For in the image of G d did He make man.") It is written "There shall not be unto you any other gods in My presence," and, opposite it, "You shall not commit adultery," whereby Scripture apprises us that idolatry is tantamount to adultery. As it is written (Ezekiel 16:32) "You are the (very essence of the) adulterous woman, who (though) living with her husband, (still) takes strangers," and (Hoshea 3:1) "And the L rd said again to me: "Go and love a woman beloved by her husband, and playing the harlot under him — just as the L rd loves the children of Israel, while they turn to other gods…" It is written "You shall not take the name of the L rd your G d in vain," and, opposite it, "You shall not steal," whereby we are apprised that one who steals, in the end comes to swear in vain, as it is written (Jeremiah 7:9) "Shall one steal, murder, commit adultery, swear falsely (… and go after the gods of others, etc.?" And it is written (Hoshea 4:2) "swearing, lying, murdering, stealing, (committing) adultery…" It is written "Remember the Sabbath day to sanctify it," and, opposite it, "You shall not testify (falsely)," whereby Scripture apprises us that one who desecrates the Sabbath thereby testifies before Him who spoke and brought the world into being that He did not create His world in six days and did not rest on the seventh day, and that one who keeps the Sabbath thereby testifies before Him who spoke and brought the world into being that He created His world in six days and rested on the seventh day, as it is written (Isaiah 43:10) "You are My witnesses, says the L rd … that I am He. Before Me no god was created and there will be none after Me." It is written "Honor your father and your mother," and, opposite it, "You shall not covet," whereby Scripture apprises us that whoever covets, in the end comes to beget a son who curses his father and honors one who is not his father. This is why the Ten Commandments were given, five on one tablet and five on the other. These are the words of R. Chanina b. Gamliel. The sages say: (They were given) ten on one tablet and ten on the other. As it is written (Devarim 5:19) "These things (the ten commandments) the L rd spoke … And He wrote them on two tablets of stone." And (Song of Songs 4:5) "Your two breasts are like two fawns, twins of a gazelle." And (Ibid. 5:14) ("The tablets of) His hands are wheels of gold, set with emeralds."...

“His hands are rods of gold set with beryl; his belly is a slab of ivory covered with sapphires” (Song of Songs 5:14).
“His hands are rods [gelilei] of gold” – these are the Tablets of the Covenant, as it is stated: “The tablets were God’s handiwork” (Exodus 32:16). “Rods of gold” – these are the words of Torah, as it is stated: “They are more desirable than gold, than [much] fine gold” (Psalms 19:11). Rabbi Yehoshua bar Neḥemya said: They were a miraculous creation; they were rolled up [niglalin]. They were crafted of sapphires, and they were scrolled. Rabbi Menaḥama said in the name of Rabbi Avun: They were hewn from the orb [migalgal] of the sun.
How were they inscribed? Five on this tablet and five on that tablet, as it is stated: “His hands are rods of gold,”⁶⁸Just as a person has two hands with five fingers on each, there were two tablets with five commandments on each. in accordance with the statement of Rabbi Ḥanina ben Gamliel: That is what is written: “He inscribed them on two tablets of stone” (Deuteronomy 4:13).⁶⁹Since there were ten commandments inscribed on two tablets, presumably there were five commandments on each. The Rabbis say: Ten on this tablet and ten on that tablet, as it is stated: “He told you His covenant that He commanded you [to perform], the Ten Commandments, and He inscribed them on two tablets of stone” (Deuteronomy 4:13).⁷⁰The Rabbis understand this verse to mean that the Ten Commandments were inscribed on each of the two tablets. Rabbi Shimon ben Yoḥai said: Twenty on this tablet and twenty on that tablet, as it is stated: “He inscribed them on two tablets of stone” (Deuteronomy 5:19) – twenty on this tablet and twenty on that tablet.⁷¹Rabbi Shimon accepts the derivation of the Rabbis based on the verse in Deuteronomy 4:13, and since an additional verse (Deuteronomy 5:19) also states that God wrote ten commandments on the tablets, Rabbi Shimon derives that there were twenty commandments on each tablet. Rabbi Simai says: Forty on this tablet and forty on that tablet, as it is stated: “Tablets that were written on both their sides; from this side and from that side they were inscribed” (Exodus 32:15) – fourfold.

Another interpretation (of Ps. 68:18 [17]): THE CHARIOTS OF GOD ARE TWO MYRIADS, <THOUSANDS FOR A DOUBLING (alfe shin'an) >. R. Eleazar ben Pedat said: What is the meaning of alfe shin'an ('LPY ShN'N)? The most handsome (HN'YM, rt.: N'H)⁴⁴The midrash reads ShN’N as shenna’in (rt.: N’H), which means, “who are handsome.” and the most excellent⁴⁵Here the midrash may be understanding the alfe of the verse in the sense of alfa, i.e, that which is first or preeminent. So Wm. G. Braude and I.J. Kapstein, Pesikta de-Rab Kahana (Philadelphia: JPSA, 1975), p. 244, note 64. of them (i.e., of the angels). Nevertheless, the Lord stood out among them, <so that> the congregation of Israel said (in Cant. 5:10): MY BELOVED IS BRIGHT AND RUDDY, <THE MOST PROMINENT OF TEN THOUSAND >. <When> a king of flesh and blood goes forth into the field,⁴⁶Lat.: campus; Gk.: kampos. how many are as handsome as he? How many are as valiant as he? With the Holy One, however, the situation is different. When he came to Sinai, he took along with him the most handsome and the most excellent of the ministering angels. R. Judah b. R. Simon said: what is written (in Deut. 33:2)? HE (the Lord) APPEARED FROM MOUNT PARAN, AND ARRIVED ('ata) FROM HOLY MYRIADS. Thus he was A BEACON ('ot) in the midst of HOLY MYRIADS.⁴⁷This reinterpretation is possible because in the Hebrew text neither “arrived” nor “beacon” (i.e., “sign” or “emblem”) have any consonants except alef plus taw. There is no one like him. Who is comparable to him! R. Eleazar ben Pedat said: Wherever there are great throngs,⁴⁸Gk.: ochloi. there is a pressing together. On Sinai, however, when the Holy One came, there came down with him thousands of thousands and a myriad of myriads (rt.: RBH), (according to Ps. 68:18 [17]) THOUSANDS FOR A DOUBLING; yet there was space for them. R. Eleazar ben Azariah and R. Eleazar of Modim made the following statements: One said: But would the mountain have contained them? The Holy One said to it: Widen (rt.: RHB) and lengthen yourself to receive the children of your Lord. But the other said: When the Holy One returns to Jerusalem, he will bring the diaspora back into it. It is so stated (in Is. 49:12): LOOK! THESE ARE COMING {TO YOU} FROM AFAR…. But will <that city> be able to contain them? The Holy One has told it (in Is. 54:2): ENLARGE (RHB) THE SITE OF YOUR TABERNACLE. (Ps. 68:18 [17], cont.): THE LORD IS AMONG THEM, <AS IN SINAI, SO IN THE HOLY PLACE. > Resh Laqish said: There is a tablet⁴⁹Lat.: tabula. over the heart of each and every angel where the name of the Holy One is joined with the name of each and every angel: <e.g.,> Michael (which means, "Who is like God?") and Raphael (which means, "God has healed.") (Ps. 68:18 [17], cont.): THE LORD IS IN THEM.⁵⁰The Hebrew here would normally be translated, “among them,” but the midrash understands the text more literally to mean, IN THEM. Note that the discussion of Ps. 68:18 [17] ends here without connecting the verse to Exod. 20:2. Yalqut Shim‘oni, Exod. 286, adds that by proclaiming the Lordship of the Holy One among the angels, Ps. 68 does not limit his lordship to them since the first commandment also proclaims his lordship. So also Yalqut Shim‘oni, Pss., 797; PRK 12:22. Cf. Exod. R. 29:2, which adds that, even though Israel has seen many faces in heaven there is only one deity, as Exod. 20:2 clearly stresses. See also below, 6:12.

Ḥananya, the nephew of Rabbi Yehoshua, said: Between each commandment and [the next] commandment the portions and the details of the Torah were inscribed. Rabbi Yoḥanan, when he was explaining verses and would arrive at this verse: “Set with beryl,” would say: The nephew of Rabbi Yehoshua taught me well. Just as regarding waves [galim],⁷²This is expounded from the phrase “rods of [gelilei] gold.” between one large wave and another large wave there are small waves, so too, between each commandment and [the next] commandment, the portions and the details of the Torah were inscribed. “Set with beryl [tarshish]” – this is the Talmud, which is like the Great Sea, just as it says: “To Tarshish” (Jonah 1:3),⁷³Jonah attempted to flee to Tarshish, which was a significant sea voyage away. just as it says: “All the streams go to the sea” (Ecclesiastes 1:7).⁷⁴All the other disciplines of Torah flow into the sea of Talmud.
“His belly is a slab of ivory” – this is the book of Leviticus. Just as regarding the belly, the heart is on this side and the legs are on the other side and it is in the middle, so too the book of Leviticus, there are two [books] on this side and two on that side and it is in the middle. “A slab of ivory” – just as a slab of ivory, you can craft from it several pegs and javelins, so too the book of Leviticus contains several mitzvot, several details, several a fortiori inferences, several instances of pigul,⁷⁵Pigul refers to an offering disqualified by the fact that in the course of the four sacrificial rites one has the intent to sprinkle the blood or eat the flesh of the offering beyond its appointed time. and several instances of notar⁷⁶This is an offering that is left over after the appointed time for its consumption. written in the book of Leviticus.

“Covered [me’ulefet] with sapphires” – it⁷⁷The Torah saps [me’olefet] the strength of people, as it is as hard as the sapphire. Rabbi Yudan and Rabbi Pinḥas: Rabbi Yudan said: If you say that the sapphire was soft, come and see an incident involving a certain person who brought a certain sapphire to Rome to sell it. The purchaser said: In order to assess it, we will test it by breaking a small piece from it. He placed it on the anvil and began striking it with a hammer. The anvil cracked and the hammer split, but the sapphire remained intact in its place. That is what is written: “Covered with sapphires.”
Rabbi Abba bar Mamal said: If a person weakens from [his exertion] in Torah and halakha, ultimately he becomes a magician through them.⁷⁸He arrives at clear solutions to seemingly intractable problems. The Rabbis say: Anyone who becomes a magician through the words of Torah, ultimately he will become king through them, just as it says: “There is magic on the lips of a king” (Proverbs 16:10).
Donkey drivers came to Rabbi Elazar bar Rabbi Shimon’s father to purchase produce, from the city of Himonaya. He was sitting near the oven; his mother removed bread [from the oven] and he ate it, his mother removed bread [from the oven] and he ate it, until he ate all the loaves. They said: Alas, there is an evil snake in this one’s intestines, it appears that this one is bringing famine to the world. He heard their voices. When they left to purchase their loads, he took their donkeys and brought them up to the roof. They came and sought their donkeys but did not find them. They lifted their eyes and saw them placed on the roof. They went to his father and related the incident to him. He said to them: ‘Perhaps you said something offensive to him.’ They said to him: ‘No, sir, but rather, such and such was the incident.’ He said to them: ‘Why did you relate to him begrudgingly and negatively? Was he eating from your [food]; is his sustenance your responsibility? No, it is He who created him, who creates his sustenance. Nevertheless, go and tell him in my name [to return the donkeys], and he will take them down for you. The latter miracle was more difficult than the first. When he took them up, he took them up one at a time, but when he took them down he took them down two at a time. But once he [concluded] his Torah studies, he could not carry even his cloak, to realize what is stated: “Covered with sapphires.”⁷⁹Rabbi Elazar was so strong that he could carry donkeys down from the roof two at a time. But his exertion in his studies was so intense that when he finished he could not carry even his cloak. This demonstrates the previous statement of the midrash that Torah weakens a person, meaning that proper Torah study requires such exertion that the person will emerge exhausted.
There was a member of Rabban Gamliel’s household who was able to pick up a box containing forty se’a and take it to the baker.⁸⁰He would carry a box containing forty se’a of grain, a measurement of volume greater than thirty liters. [Rabban Gamliel] said to him: You have all this great strength and you do not engage in Torah study? Once he began engaging in Torah study, he began carrying thirty, twenty, twelve, eight se’a. When he finished the Sifra,⁸¹The Sifra is the compendium of halakhic midrash on Leviticus, and finishing it was a significant achievement. he could not carry even a box containing one se’a. Some say, he was unable to carry even the scarf with which he wrapped his head. Rather, others would remove it from upon him, as he was unable to do so, to realize what is stated: “Covered with sapphires.”

[(Numb. 2:2:) EACH WITH HIS STANDARD, UNDER THE BANNERS.] This text is related (to Cant. 2:4): HE BROUGHT ME UNTO THE BANQUET HOUSE, [AND HIS STANDARD (DGL) OVER ME IS LOVE]. What is the meaning of HE BROUGHT ME UNTO THE BANQUET HOUSE?⁸⁸Tanh., Numb. 1:14; Numb. R. 2:3. The midrash is seeking the connection between BANQUET HOUSE and HIS STANDARD. When the Holy One was revealed upon Mount Sinai, there descended with him twenty-two thousand chariots of angels, as stated (in Ps. 68:18): THE CHARIOTS OF GOD ARE TWO MYRIADS, THOUSANDS FOR A DOUBLING.⁸⁹The midrash interprets these words to mean: TWO MYRIADS (of 10,000 each) PLUS A THOUSAND DOUBLED for a total of 22,000. Now they all were arranged by standards (rt.: DGL). It is therefore stated (in Cant. 5:10): <MY BELOVED IS BRIGHT AND RUDDY,> THE MOST PROMINENT (rt.: DGL) OF TEN THOUSAND. When Israel saw them, as they were arrayed by standards (rt.: DGL), they yearned for standards. They said: O that we might be arrayed with standards like them! It is therefore stated (in Cant. 2:4): HE BROUGHT ME UNTO THE BANQUET HOUSE, [AND HIS STANDARD (DGL) OVER ME IS LOVE]. THE BANQUET HOUSE (literally: HOUSE OF WINE) is Mount Sinai, on which Torah was given, [since <Torah> is compared to wine], as stated (in Prov. 9:5, where wisdom is saying): AND DRINK OF THE WINE I HAVE MIXED. Ergo (in Cant. 2:4): HE BROUGHT ME UNTO THE HOUSE OF WINE, namely to Sinai. (Ibid., cont.:) AND HIS STANDARD OVER ME IS LOVE. They said: O that he may raise the standard of love over me! And so it says (in Ps. 20:6 [5]): LET US SHOUT FOR JOY IN YOUR SALVATION, AND IN THE NAME OF OUR GOD LET US SET UP OUR STANDARDS. The Holy One said to them: Do you yearn for standards? By your life, I will fulfill your petition. It is so stated (ibid., cont.): MAY THE LORD FULFILL ALL YOUR PETITIONS. Immediately the Holy One made known his love to Israel and said to Moses: Go and make those standards like the ones for which they have yearned.

“His calves are pillars of marble, set on sockets of fine gold; his appearance is like Lebanon, choice like cedars” (Song of Songs 5:15).
“His calves are pillars of marble”; “his calves” – this is the world; “pillars of marble [shesh]” – as it was established in six [shisha] days, as it is written: “For in six days the Lord made…” (Exodus 31:17). “Set on sockets of fine gold” – these are the portions of the Torah that are expounded with what precedes them and are expounded with what follows them. To what are they comparable? To a pillar that has a base beneath it and a capital above it. So too, the portions of the Torah are expounded with what precedes them and what follows them. From where [is it derived that they are expounded with] what precedes them? As it is stated: “If a man lies carnally with a woman” (Leviticus 19:20).⁸²This is written in the context of a maidservant who has been designated for a Hebrew slave. What is written thereafter? “When you will come into the land and plant any food tree [you shall consider its fruit forbidden; three years it shall be forbidden for you, it shall not be eaten]” (Leviticus 19:23). What does one have to do with the next? Rather, when [a laborer] hoes he gradually becomes a member of the household, and because he enters and exits [the homeowner’s] house, he becomes suspected regarding his maidservant. He says: Am I not liable to bring a sin offering, am I not liable to bring a guilt offering? I will bring a sin offering, I will bring a guilt offering.⁸³The laborer downplays the significance of his sin with the maidservant. Rabbi Yudan said in the name of Rabbi Levi: Those who practice leniency regarding maidservants in this world are destined to be hung by the crowns of their heads in the future. That is what is written: “Indeed, God will crush the heads of His enemies, hairy skulls of those walking in their guilt” (Psalms 68:22). What is “walking in their guilt”? His liability is with him. [People] say: Let this man go in his liability.⁸⁴People will realize that the individual will die without atonement for the sins that he downplayed during his life. This is alluded to by the fact that the verse prohibiting fruit in the first three years of a tree’s life is preceded by the verse requiring a guilt offering for one who has relations with a designated maidservant. Just as it is prohibited to benefit from the fruit, it is prohibited to have relations with the maidservant with the intention of bringing the guilt offering.
They are expounded with what follows them; how so? As it is written: “Three years it shall be forbidden for you, it shall not be eaten” (Leviticus 19:23). What is written thereafter? “You shall not eat over the blood; you shall not practice divination…” (Leviticus 19:26). The Holy One blessed be He said: For orla you wait three years, but for your wife, you do not wait until she purifies from her menstruation? For orla you wait three years, but for your animal, you do not wait until its blood is completely squeezed out?⁸⁵The midrash interprets the phrase “you shall not eat over the blood” as alluding to the prohibition of having relations with a woman who has not been purified from her menstruation (see Etz Yosef), and to the prohibition of eating meat if the blood of the animal was not fully drained. Thus, the midrash derives from the juxtaposition of the verses that just as one waits for the fruit of the fourth year, he must wait in order to avoid these prohibitions, despite the fact that people might be less inclined to wait for them (see Etz Yosef; Midrash HaMevo’ar).
Who upheld the mitzva of blood? Saul began to uphold the mitzva of blood.⁸⁶Saul brought the people to observe the mitzva. That is what is written: “They told Saul, saying: Behold, the people are sinning to the Lord by eating with the blood” (I Samuel 14:33). “Saul said: Spread out among the people and say to them: Let each man bring to me his ox and each man his sheep, and you shall slaughter here [bazeh] and eat” (I Samuel 14:34). What is bazeh? The Rabbis say: He showed them a knife fourteen fingerbreadths long: bet – two, zayin – seven, heh – five; that is fourteen. He said to them: Slaughter and eat in accordance with this protocol.
When did the Holy One blessed be He reward him? In the Philistine war, as it is written: “It was on the day of war that there was not to be found sword or spear in the possession of any of the people who were with Saul and Jonathan; but they could be found with Saul…” (I Samuel 13:22). “It was not found,” and you say: “It was found”? Who provided it to him? Rabbi Ḥagai [said] in the name of Rabbi Yitzḥak: An angel provided it for him. The Rabbis say: The Holy One blessed be He provided it for him.
It is written: “Saul built an altar to the Lord; he was the first to begin building [altars to the Lord]” (I Samuel 14:35). The members of the early generations built numerous altars: Noah built an altar, Abraham built an altar, Isaac built an altar, Jacob built an altar, Moses built an altar, Joshua built an altar, and you say “he was the first to begin building [altars]”? Rather, he was the first of the kings to do so. Rabbi Yudan said: Because he devoted himself to this matter,⁸⁷He ensured that the people observed the laws of ritual slaughter. the verse ascribes to him as though he were the first to build an altar to the Lord.

Rabbi Shimon ben Rabbi Yosei bar Lakoneya [said]: In this world one person builds a building and another demolishes it, one person plants a sapling and another eats from it. However in the future, what is written? “They will not build and have another inhabit, they will not plant and have another eat.… they will not exert themselves in vain, and they will not give birth to panic; for they are the descendants of the blessed of the Lord…” (Isaiah 65:22–23). “Their descendants will be known among the nations and their offspring among the peoples; all who see them will recognize them, for they are the descendants of the blessed of the Lord” (Isaiah 61:9).

(Numb. 7:1), “So it came to pass on the day that Moses had finished.” Rav says, “Every place where it is stated, ‘So it came to pass (wayehi),’ [is referring to] something new”; but R. Simeon says, “Every place where it says, ‘So it came to pass (wayehi)’ [is referring to] something which existed, has ceased [to exist] for a long time, and has returned to be as it was.⁹⁰Numb. R. 12:6; PR 5:7. This text is related (to Cant. 5:1), “When I come to my garden, my sister bride.” R. Samuel bar Nahman said, “When the Holy One, blessed be He, created the world, He longed to have an abode below just as He had on high.⁹¹Cf. PR 5:5; PRK 1:1; Numb. R. 13:2. Having created Adam, He commanded and said to him (in Gen. 2:16–17), ‘You may freely eat of any tree in the garden; But as for the tree of the knowledge of good and evil, you may not eat of it.’ Then he transgressed against his commandment.⁹²Tanh., Exod. 11:6. The Holy One, blessed be He, said this to him, ‘This is what I longed for, that just as I have a dwelling on high, I would likewise have one below. Now when I have given you one command, you have not kept it. Immediately the Holy One, blessed be He, removed His Divine Presence [up] to the first firmament. Where is it shown? Where it is stated (in Gen. 3:8), “Then they heard the voice of the Lord God moving about in the garden.” [Now when they transgressed His commandment, He had [only] removed His divine presence to the first firmament.] [When] Cain arose and killed Abel, He immediately removed His Divine Presence from the first firmament to the second firmament…. The Holy One, blessed be He, said, ‘I created seven firmaments, and up to now there are wicked ones [still] arising upon [the world].’ What did He do? He folded away all the generations of the wicked and raised up our father Abraham. When our father Abraham arose and performed good works, the Holy One, blessed be He, immediately descended from the seventh firmament to the sixth. [When] Isaac arose and stretched out his neck upon the altar, He descended from the sixth firmament to the fifth…. [When] Moses arose, he brought down [the Divine Presence] to earth, as stated (in Exod 19:20), ‘And the Lord came down onto Mount Sinai.’” And [so] it is written (in Cant. 5:1), “When I come to my garden, my sister bride.” When? When the Tabernacle was set up.

“My beloved is mine, and I am his, who herds among the lilies” (Song of Songs 2:16).
“My beloved is mine, and I am his,” He is God for me, and I am a nation for Him. He is God for me, “I am the Lord your God” (Exodus 20:2). I am a people and a nation for Him, as it is stated: “Pay attention to Me, My people, and listen to Me, My nation” (Isaiah 51:4). He is a father to me, and I am a son to Him. He is a father to me, “For You are our Father” (Isaiah 63:16). I am a son to Him, “My son, My firstborn, Israel” (Exodus 4:22). He is a shepherd to me, “Shepherd of Israel, listen” (Psalms 80:2). I am His flock, “you, My flock, flock of My pasture” (Ezekiel 34:31). He is my guardian, “Behold, the Guardian of Israel does not slumber and does not sleep” (Psalms 121:4). I am His vineyard, as it is stated: “For the house of Israel is the vineyard of the Lord of hosts” (Isaiah 5:7).
He is for me against those who provoke me, and I am for Him against those who anger Him. He is for me against those who provoke me, as He smote the firstborn of Egypt, as it is stated: “I will pass in the land of Egypt” (Exodus 12:12); “it was at midnight and the Lord smote every firstborn” (Exodus 12:29). I am for Him against those who anger Him, as I slaughtered the gods of Egypt, and likewise, “against all the gods of Egypt I will administer punishment” (Exodus 12:12), and I slaughtered them to Him, as it is stated: “Behold, will we slaughter the abomination of Egypt before their eyes, and they will not stone us?” (Exodus 8:22). Likewise, “they shall each take for them a lamb for each patrilineal home” (Exodus 12:3).
He said to me: ‘Let the proportion [hamazeg] not be skewed,’ as it is stated: “Your navel is a moon-shaped goblet, may it not lack mixed wine [hamazeg]” (Song of Songs 7:3). I said to Him: ‘You are my good beloved, if only Your goodness will never be lacking from me,’ just as it says: “The Lord is my Shepherd, I will not lack” (Psalms 23:1).
Rabbi Yehuda bar Rabbi Ilai said: He sang to me and I sang to Him; He lauded me and I lauded Him. He called me: “My sister, My love, My faultless dove” (Song of Songs 5:2), and I said to Him: “This is my beloved and this is my companion” (Song of Songs 5:16). He said to me: “Behold you are fair my love” (Song of Songs 4:1), and I said to Him: “Behold, you are fair, my beloved, pleasant too” (Song of Songs 1:16). He said to me: “Happy are you Israel, who is like you?” (Deuteronomy 33:29). I said to Him: “Who is like You among the powers, Lord?” (Exodus 15:11). He said to me: “Who is like Your people Israel, one nation in the land” (I Chronicles 17:21). I declare the unity of His name twice daily: “Hear Israel, the Lord is our God, the Lord is one” (Deuteronomy 6:4). When I require something, I seek it only from His hand, as it is stated: “It was during those many days, that the king of Egypt died; [the children of Israel sighed due to the bondage, and they cried out, and their plea rose to God due to the bondage.] God heard their groaning…God saw the children of Israel” (Exodus 2:23–25). When He requires something, he seeks it only from me and from my hand, as it is stated: “Speak to the entire congregation of Israel, saying: [In the tenth day of this month they shall take for themselves every man a lamb]” (Exodus 12:3). When I require something, I seek it only from His hand, as it is stated: “Pharaoh approached and the children of Israel raised [their eyes and…the Egyptians were traveling after them… the children of Israel cried out to the Lord]” (Exodus 14:10). When He requires something, He seeks it only from me, as it is stated: “Speak to the children of Israel and let them take a gift for Me” (Exodus 25:2). When I had trouble, I sought [salvation] only from Him: “The Children of Israel cried out to the Lord, as he had nine hundred iron chariots, and he oppressed the Children of Israel forcefully…” (Judges 4:3). What is forcefully? It was with cursing and blaspheming. When He required something, He sought it only from me, as it is stated: “They shall make a sanctuary for Me” (Exodus 25:8).

“His palate is sweet and all of him is delightful. This is my beloved, and this is my companion, daughters of Jerusalem” (Song of Songs 5:16).
“His palate is sweet” – it is written: “For so said the Lord to the house of Israel: Seek Me and live” (Amos 5:4). Is there a palate that is greater and sweeter than that?⁸⁸Is there any statement sweeter than this statement by God? It is written: “As I live – the utterance of the Lord God – I do not desire the death of the wicked, [but that the wicked repent from his way and live]” (Ezekiel 33:11). Is there a palate that is greater and sweeter than that? “For I do not desire the death of the one who dies, the utterance of the Lord God; facilitate repentance and live” (Ezekiel 18:32). Is there a palate that is greater and sweeter than that? “If the wicked man turns away from his wickedness [that he did] and performs justice and righteousness, he will cause his soul to live” (Ezekiel 18:27). Is there a palate that is greater and sweeter than that?
Reish Lakish said: This is only if one has remorse for his previous actions. How so? Rabbi Shimon ben Yoḥai taught: If there was a person who was completely wicked all his days and ultimately he became completely righteous, in his regard the verse states: “The wickedness of the wicked person, he will not stumble over it on the day of his repentance from his wickedness…” (Ezekiel 33:12). Rabbi Yoḥanan said: Moreover, all the transgressions that he performed, the Holy One blessed be He tallies them for him as merits. That is what is written: “Myrrh, aloe, and cassia were on all your garments [bigdotekha]” (Psalms 45:9). All the betrayals [begidot] that you betrayed Me, they are like myrrh and aloe before Me.
It is taught: How old was Abraham when he recognized his Creator? Rabbi Ḥanina and Rabbi Yoḥanan both say: At the age of forty-eight Abraham recognized his Creator. Rabbi Shimon ben Lakish said: He was three years old, as it is stated: “Because [ekev] Abraham heeded My voice” (Genesis 26:5) – the numerical value of ekev.⁸⁹Ayin – 70, kof –100, bet – 2 = 172. He died at the age of one hundred and seventy-five and heeded God’s voice for one hundred and seventy-two of them. Thus, he recognized God at the age of three. Rabbi Levi said: When he was able to lift his heel [ikva] off the ground.

“I have spoken with my heart, saying: Behold, I have amassed and added wisdom, beyond all who were before me over Jerusalem; my heart has seen much wisdom and knowledge” (Ecclesiastes 1:16).
“I have spoken with my heart” – the hearts sees, as it is stated: “My heart has seen much.” The heart hears, as it is stated; “Give your servant an understanding [shome’a]¹²⁰Literally, hearing. heart” (I Kings 3:9). The heart speaks, as it is stated: “I have spoken with my heart.” The heart goes, as it is stated: “Didn’t my heart go?” (II Kings 5:26). The heart falls, as it is stated: “Let no man’s heart fall” (I Samuel 17:32). The heart stands, as it is stated: “Will your heart endure [haya’amod]”¹²¹Literally, stand. (Ezekiel 22:14). The heart rejoices, as it is stated: “Therefore, my heart rejoices” (Psalms 16:9). The heart cries out, as it is stated: Their heart cried out to the Lord” (Lamentations 2:18). The heart is consoled, as it is stated: “Speak to the heart of Jerusalem” (Isaiah 40:2).¹²²This verse is preceded by: “Console, console My people, says your God.” The heart grieves, as it is stated: “Your heart shall not be grieved” (Deuteronomy 15:10). The heart hardens, as it is stated: “The Lord hardened Pharaoh’s heart” (Exodus 9:12). The heart softens [mitrakekh], as it is stated: “Let your heart not be faint” (Deuteronomy 20:3). The heart is saddened, as it is stated: “He was saddened in His heart” (Genesis 6:6). The heart fears, as it is stated: “From the fear of your heart” (Deuteronomy 28:67). The heart breaks, as it is stated: “A broken and contrite heart” (Psalms 51:19). The heart becomes conceited, as it is stated: “Your heart will grow haughty” (Deuteronomy 8:14). The heart is recalcitrant, as it is stated: “But this people had a revolting and rebellious heart” (Jeremiah 5:23). The heart fabricates, as it is stated: “The month that he fabricated from his heart” (I Kings 12:33). The heart contemplates,¹²³Matters of stupidity as it is stated: “[I will have peace] though I walk in the stubbornness of my heart” (Deuteronomy 29:18). The heart overflows, as it is stated: “My heart overflows with goodly matter” (Psalms 45:2). The heart calculates [meḥashev], as it is stated: “Many are the thoughts [maḥshavot] in the heart of man” (Proverbs 19:21). The heart desires, as it is stated: “The desire of his heart You have granted him” (Psalms 21:3). The heart deviates, as it is stated: “Let your heart not turn aside to her ways” (Proverbs 7:25). The heart strays, as it is stated: “You shall not follow after your heart…[after which you stray]” (Numbers 15:39). The heart is sustained, as it is stated: “And sustain your heart” (Genesis 18:5). The heart is stolen, as it is stated: “Jacob stole the heart of Laban” (Genesis 31:20). The heart is humbled, as it is stated: “Perhaps then their hearts will be humbled” (Leviticus 26:41). The heart is enticed, as it is stated: “He spoke soothingly¹²⁴Literally, “to the heart.” Shekhem was speaking to Dina and attempting to entice her to marry him. to the young woman” (Genesis 34:3). The heart goes astray, as it is stated: “My heart has gone astray” (Isaiah 21:4). The heart trembles, as it is stated: “For his heart was trembling” (I Samuel 4:13). The heart awakens, as it is stated: “I am asleep but my heart is awake” (Song of Songs 5:2). The heart loves, as it is stated: “You shall love the Lord your God with all your heart” (Deuteronomy 6:5). The heart hates, as it is stated: “Do not hate your brother in your heart” (Leviticus 19:17). The heart envies, as it is stated: “Let your heart not envy…” (Proverbs 23:17). The heart is searched, as it is stated: “I the Lord search the heart…” (Jeremiah 17:10). The heart is rent, as it is stated: “Rend your heart and not your garments” (Joel 2:13). The heart meditates, as it is stated: “The meditation of my heart will be understanding” (Psalms 49:4). The heart is like fire, as it is stated: “My heart will be like fire” (Jeremiah 20:9). The heart is like stone, as it is stated: “I will remove the heart of stone” (Ezekiel 36:26). The heart repents, as it is stated: “Who returned to the Lord with all his heart” (II Kings 23:25). The heart is incensed, as it is stated: “For his heart is incensed” (Deuteronomy 19:6). The heart dies, as it is stated: “His heart died within him” (I Samuel 25:37). The heart melts, as it is stated “The heart of the people melted” (Joshua 7:5). The heart absorbs matters, as it is stated: “These matters that I command you today shall be upon your heart” (Deuteronomy 6:6). The heart absorbs fear, as it is stated: “I will place My fear in their hearts” (Jeremiah 32:40). The heart thanks, as it is stated: “I will thank my Lord with all my heart” (Psalms 111:1). The heart covets, as it is stated: “Do not covet her beauty in your heart” (Proverbs 6:25). The heart is toughened, as it is stated: “And one who toughens his heart” (Proverbs 28:14). The heart becomes merry, as it is stated: “It was when their hearts were merry” (Judges 16:25). The heart deceives, as it is stated: “Deceit is in the heart of those who devise evil” (Proverbs 12:20). The heart speaks from within, as it is stated: “Hannah was speaking in her heart” (I Samuel 1:13). The heart loves a bribe, as it is stated: “Your eyes and your heart [are only on your ill-gotten gain]” (Jeremiah 22:17). The heart writes matters, as it is stated: “Write them on the tablet of your heart” (Proverbs 3:3). The heart devises, as it is stated: “Duplicity is in his heart, he devises evil” (Proverbs 6:14). The heart absorbs mitzvot, as it is stated: “The wise of heart will grasp mitzvot (Proverbs 10:8). The heart acts with malice, as it is stated: “The malice of your heart deceived you” (Obadiah 1:3). The heart arranges, as it is stated: “To a person are the arrangements of the heart” (Proverbs 16:1). The heart glorifies, as it is stated: “Your heart has glorified you” (II Chronicles 25:19). That is, “I have spoken with my heart, saying: Behold, I have amassed…”

“My beloved is mine, and I am his, who herds among the lilies” (Song of Songs 2:16).
“My beloved is mine, and I am his,” He is God for me, and I am a nation for Him. He is God for me, “I am the Lord your God” (Exodus 20:2). I am a people and a nation for Him, as it is stated: “Pay attention to Me, My people, and listen to Me, My nation” (Isaiah 51:4). He is a father to me, and I am a son to Him. He is a father to me, “For You are our Father” (Isaiah 63:16). I am a son to Him, “My son, My firstborn, Israel” (Exodus 4:22). He is a shepherd to me, “Shepherd of Israel, listen” (Psalms 80:2). I am His flock, “you, My flock, flock of My pasture” (Ezekiel 34:31). He is my guardian, “Behold, the Guardian of Israel does not slumber and does not sleep” (Psalms 121:4). I am His vineyard, as it is stated: “For the house of Israel is the vineyard of the Lord of hosts” (Isaiah 5:7).
He is for me against those who provoke me, and I am for Him against those who anger Him. He is for me against those who provoke me, as He smote the firstborn of Egypt, as it is stated: “I will pass in the land of Egypt” (Exodus 12:12); “it was at midnight and the Lord smote every firstborn” (Exodus 12:29). I am for Him against those who anger Him, as I slaughtered the gods of Egypt, and likewise, “against all the gods of Egypt I will administer punishment” (Exodus 12:12), and I slaughtered them to Him, as it is stated: “Behold, will we slaughter the abomination of Egypt before their eyes, and they will not stone us?” (Exodus 8:22). Likewise, “they shall each take for them a lamb for each patrilineal home” (Exodus 12:3).
He said to me: ‘Let the proportion [hamazeg] not be skewed,’ as it is stated: “Your navel is a moon-shaped goblet, may it not lack mixed wine [hamazeg]” (Song of Songs 7:3). I said to Him: ‘You are my good beloved, if only Your goodness will never be lacking from me,’ just as it says: “The Lord is my Shepherd, I will not lack” (Psalms 23:1).
Rabbi Yehuda bar Rabbi Ilai said: He sang to me and I sang to Him; He lauded me and I lauded Him. He called me: “My sister, My love, My faultless dove” (Song of Songs 5:2), and I said to Him: “This is my beloved and this is my companion” (Song of Songs 5:16). He said to me: “Behold you are fair my love” (Song of Songs 4:1), and I said to Him: “Behold, you are fair, my beloved, pleasant too” (Song of Songs 1:16). He said to me: “Happy are you Israel, who is like you?” (Deuteronomy 33:29). I said to Him: “Who is like You among the powers, Lord?” (Exodus 15:11). He said to me: “Who is like Your people Israel, one nation in the land” (I Chronicles 17:21). I declare the unity of His name twice daily: “Hear Israel, the Lord is our God, the Lord is one” (Deuteronomy 6:4). When I require something, I seek it only from His hand, as it is stated: “It was during those many days, that the king of Egypt died; [the children of Israel sighed due to the bondage, and they cried out, and their plea rose to God due to the bondage.] God heard their groaning…God saw the children of Israel” (Exodus 2:23–25). When He requires something, he seeks it only from me and from my hand, as it is stated: “Speak to the entire congregation of Israel, saying: [In the tenth day of this month they shall take for themselves every man a lamb]” (Exodus 12:3). When I require something, I seek it only from His hand, as it is stated: “Pharaoh approached and the children of Israel raised [their eyes and…the Egyptians were traveling after them… the children of Israel cried out to the Lord]” (Exodus 14:10). When He requires something, He seeks it only from me, as it is stated: “Speak to the children of Israel and let them take a gift for Me” (Exodus 25:2). When I had trouble, I sought [salvation] only from Him: “The Children of Israel cried out to the Lord, as he had nine hundred iron chariots, and he oppressed the Children of Israel forcefully…” (Judges 4:3). What is forcefully? It was with cursing and blaspheming. When He required something, He sought it only from me, as it is stated: “They shall make a sanctuary for Me” (Exodus 25:8).

Rabbi Shmuel bar Naḥman said: On three occasions, the Holy One blessed be He entered into a dispute [nitvake’aḥ] with Israel, and the nations of the world rejoiced with great joy but ultimately departed shamefacedly. When the prophet said to them: “Let us go now and reason together [venivakheḥa], says the Lord” (Isaiah 1:18) – the nations of the world rejoiced and said: How can they enter into a dispute with their Creator? Who can enter into a dispute with his Creator? Now He will eliminate them from the world. When the Holy One blessed be He saw that the nations of the world were joyful, he transformed it for [Israel] into good, as it is stated: “If your sins will be like scarlet, they will be whitened as snow; if they will be reddened like crimson, they will be like wool” (Isaiah 1:8). The nations of the world were astounded and said: Is that a response, is that rebuke; rather, He came only to amuse Himself with His children.
When the Holy One blessed be He said: “Hear, mountains, the Lord’s quarrel, and the strong foundations of the earth, [the Lord has a quarrel with His people,] and with Israel He will contend” (Micah 6:2), the nations of the world rejoiced and said: How can they enter into a dispute with their Creator? Who can enter into a dispute with his Creator? Now He will eliminate them from the world. When the Holy One blessed be He saw the joy of the nations of the world, he transformed it for them into good. That is what is written: “My people, what did I do to you and how did I tire you? Testify against Me” (Micah 6:3). “My people, remember now what [Balak king of Moav] counseled” (Micah 6:5) – the nations of the world were astounded and said: How can this be; He came only to amuse Himself with His children.
When the prophet said: “The Lord has a quarrel with Judah and will reckon with Jacob” (Hosea 12:3), the nations of the world rejoiced and said: How can they stand before their Creator? Who can enter into a dispute with his Creator? Now He will eliminate them from the world. When the Holy One blessed be He saw the joy of the nations of the world, he transformed it for them into good, as it is stated: “In the womb he was at his brother’s heels, [and in his strength he strove with God]” (Hosea 12:4).
Rabbi Yudan said: This is analogous to a widowed woman who was complaining about her son to a judge. Once she saw that the judge sentences people with fire and tar, with punishments and rods, she said: If I inform the judge of my son’s misdeeds, he will kill him. When the previous trial ended, he said to her: ‘Is this your son?’ He said to her: ‘How did this son of yours mistreat you?’ She said to him: ‘Sir, when he was in my womb he kicked me.’ He said to her: ‘This is not [cause for] a trial.’ That is what is written: “In the womb he was at his brother’s heels” (Hosea 12:4). Rabbi Elazar bar Rabbi Simon said: The God of Jacob our patriarch accorded him honor.⁹⁰The conclusion of the verse in Hosea is: “And in his strength he strove [sara] with God.” Rabbi Shimon interprets the word sara as related to serara, authority, and asserts that God accorded Jacob honor by granting him authority.

R. Hiyya bar Abba said: He appeared to them in <a form that was> appropriate for each and every concern, and so in each and every matter. In the sea <it was> as a warrior <that> he waged the wars of Israel. On Sinai he taught Torah to Israel and served as a scribe. In the days of Daniel he taught Torah as an elder, for so it is fitting for Torah to be coming from the mouths of the elders. He appeared to them as a youth in the days of Solomon as was fitting for their deeds, as stated (in Cant. 5:15): HIS VISAGE IS LIKE LEBANON, YOUNG AS THE CEDARS.

“His palate is sweet” – Rabbi Azarya and Rabbi Aḥa said in the name of Rabbi Yoḥanan: When Israel heard at Sinai: “I am [the Lord your God]” (Exodus 20:2), their souls departed. That is what is written: “If we continue to hear [the voice of the Lord our God we shall die]” (Deuteronomy 5:22). That is what is written: “My soul departed when he spoke” (Song of Songs 5:6). The spoken word returned before the Holy One blessed be He and said: ‘Master of the universe: You are alive and enduring, and Your Torah is alive and enduring, and You send me to the dead? They are all dead.’ At that moment, the Holy One blessed be He then sweetened the spoken word for them. That is what is written: “The voice of the Lord is mighty; the voice of the Lord is majestic” (Psalms 29:4). Rabbi Ḥama bar Rabbi Ḥanina said: “The voice of the Lord is mighty” – for the lads; “the voice of the Lord is majestic” – for the elderly. Rabbi Shimon ben Yoḥai taught: The Torah that the Holy One blessed be He sent to Israel restored their souls to them. That is what is written: “The Torah of the Lord is perfect, restoring the soul” (Psalms 19:8).
Another matter: “His palate is sweet” – [this is analogous] to a king who spoke harshly to his son, and [the son] was afraid and he fainted. When the king saw that he had fainted, he began embracing and kissing him, appeasing him, and saying to him: ‘What is it with you, are you not my only son and am I not your father?’ So too, when the Holy One blessed be He said: “I am the Lord your God” (Exodus 20:2), their souls immediately departed. When they died, the angels began embracing and kissing them, and saying to them: ‘What is it with you? Fear not, “you are children to the Lord your God”’ (Deuteronomy 14:1), and the Holy One blessed be He sweetened the speech on His palate and said to them: ‘Are you not My children? “I am the Lord your God.” You are My people, you are beloved to Me.’ He began appeasing them until their souls were restored and they began requesting of Him.⁹¹They began requesting that He not speak with them directly any longer. That is: “His palate is sweet.” The Torah began requesting mercy for Israel from the Holy One blessed be He. It said before Him: ‘Master of the universe, is there any king who marries off his daughter and kills a member of his household? The whole world in its entirety is joyful for me, and your children are dying?’ Immediately, their souls were restored. That is what is written: “The Torah of the Lord is perfect, restoring the soul” (Psalms 19:8).

“His palate is sweet” – Rabbi Azarya and Rabbi Aḥa said in the name of Rabbi Yoḥanan: When Israel heard at Sinai: “I am [the Lord your God]” (Exodus 20:2), their souls departed. That is what is written: “If we continue to hear [the voice of the Lord our God we shall die]” (Deuteronomy 5:22). That is what is written: “My soul departed when he spoke” (Song of Songs 5:6). The spoken word returned before the Holy One blessed be He and said: ‘Master of the universe: You are alive and enduring, and Your Torah is alive and enduring, and You send me to the dead? They are all dead.’ At that moment, the Holy One blessed be He then sweetened the spoken word for them. That is what is written: “The voice of the Lord is mighty; the voice of the Lord is majestic” (Psalms 29:4). Rabbi Ḥama bar Rabbi Ḥanina said: “The voice of the Lord is mighty” – for the lads; “the voice of the Lord is majestic” – for the elderly. Rabbi Shimon ben Yoḥai taught: The Torah that the Holy One blessed be He sent to Israel restored their souls to them. That is what is written: “The Torah of the Lord is perfect, restoring the soul” (Psalms 19:8).
Another matter: “His palate is sweet” – [this is analogous] to a king who spoke harshly to his son, and [the son] was afraid and he fainted. When the king saw that he had fainted, he began embracing and kissing him, appeasing him, and saying to him: ‘What is it with you, are you not my only son and am I not your father?’ So too, when the Holy One blessed be He said: “I am the Lord your God” (Exodus 20:2), their souls immediately departed. When they died, the angels began embracing and kissing them, and saying to them: ‘What is it with you? Fear not, “you are children to the Lord your God”’ (Deuteronomy 14:1), and the Holy One blessed be He sweetened the speech on His palate and said to them: ‘Are you not My children? “I am the Lord your God.” You are My people, you are beloved to Me.’ He began appeasing them until their souls were restored and they began requesting of Him.⁹¹They began requesting that He not speak with them directly any longer. That is: “His palate is sweet.” The Torah began requesting mercy for Israel from the Holy One blessed be He. It said before Him: ‘Master of the universe, is there any king who marries off his daughter and kills a member of his household? The whole world in its entirety is joyful for me, and your children are dying?’ Immediately, their souls were restored. That is what is written: “The Torah of the Lord is perfect, restoring the soul” (Psalms 19:8).

Rabbi Aḥa and Rabbi Tanḥum bar Rabbi Ḥiyya [said] in the name of Rabbi Yoḥanan: “Sanctify my Sabbaths” (Ezekiel 20:20) – in what way do you sanctify it? Sanctify it with food, with drink, and with clean garments, as it is written: “For it is a sign between Me and you, to know that I am the Lord…” (Exodus 31:13). “I am the Lord” – reliable to pay you a good reward.
Rabbi Ḥiyya bar Abba said: In the way of the world, a person performs labor with his employer, and because he sullies himself with mortar, [his employer] gives him his wages. However, the Holy One blessed be He is not so; rather, He says to Israel: ‘Do not sully yourselves with anything bad, and I will give you a good reward.’ That is what is written: “Do not make yourselves detestable” (Leviticus 11:43); “You shall not make a cut in your flesh for the dead…I am the Lord” (Leviticus 19:28). “I am the Lord” – reliable to pay you a good reward in the World to Come.

Rabbi Yudan [said] in the name of Rabbi Ḥama ben Rabbi Ḥanina, and Rabbi Berekhya [said] in the name of Rabbi Abbahu: It is written: “I have separated you from the peoples…” (Leviticus 20:26) – had it been stated: “I have separated the peoples from you,” there would not have been any revival for the enemies of Israel.⁹²It would have been impossible for members of other nations to convert to Judaism. Rather, “I have separated you from the peoples” – for one who separates the bad from the good, does not return to separate again;⁹³If one separates undesirable material from a mixture, he does not have to do so again, because he never returns that undesirable material to the mixture. however, one who separates the good from the bad, he must again separate.⁹⁴If one separates desirable material from a mixture, he may later separate more of the desirable material from the mixture. So too, had it been stated: “I have separated the peoples from you,” there would not have been any revival for the enemies of Israel. Rather, it is stated: “I have separated you from the peoples” – to be for Me, for My name forever. Rabbi Aḥa said: From here [it may be demonstrated] that the Holy One blessed be He said to the nations of the world that they should repent and He would bring them near, under His wings.
Rabbi Levi said: All the actions of Israel are different from the nations of the world, in their plowing, in their sowing, in their planting, in their reaping, in their gathering, in their threshing, on their threshing floors and in their winepresses, on their roofs, regarding their firstborn, regarding their flesh, in their shaving, and in their counting. In their plowing, as it is stated: “You shall not plow with an ox and a donkey” (Deuteronomy 22:10). In their sowing, as it is stated: “You shall not sow your vineyard with diverse kinds” (Deuteronomy 22:9). In their planting, as it is stated: “You shall consider its fruit forbidden” (Leviticus 19:23). In their reaping, as it is stated: “When you reap the harvest of your land” (Leviticus 19:9). In their gathering, as it is stated: “And you forget a sheaf in the field” (Deuteronomy 24:19). In their threshing, as it is stated: “You shall not muzzle an ox in its threshing” (Deuteronomy 25:4). On their threshing floors and in their winepresses, as it is stated: “The fullness of your harvest and the outflow of your presses you shall not delay” (Exodus 22:28), and it is written: “Like the produce of the threshing floor, and like the produce of the winepress” (Numbers 18:30). On their roofs, as it is stated: “You shall make a guardrail for your roof” (Deuteronomy 22:8). In their shaving, as it is stated: “You shall not mar the edge of your beard” (Leviticus 19:27). In their counting, as it is stated: “When you take a census of the children of Israel…” (Exodus 30:12).⁹⁵The census is to be conducted by each individual donating a half-shekel and the total sum being counted, rather than by counting the people. Israel counts by the moon⁹⁶The lunar calendar and the nations of the world count by the sun.⁹⁷The solar calendar

Rabbi Berekhya said two, one in the name of Kahana and one in the name of Rabbi Levi. One in the name of Kahana: She⁹⁸The congregation of Israel lauded Him and He lauded her. She lauded Him from top to bottom, and He lauded her from bottom to top. She lauded him from top to bottom, because He was On High and rested His Divine Presence on earth. He lauded her from bottom to top, as she is on the lowest level and He is destined to elevate her, as it is stated: “The Lord your God will set you on high” (Deuteronomy 28:1).
One in the name of Rabbi Levi: [This is analogous] to a king who betrothed a noblewoman and said: I request to see her. When he saw her, he began to praise her and to laud her. That is what is written: “This, your stature, is likened to a date palm” (Song of Songs 7:8). She too said, I wish to see him. When she saw him, she began with lauding, as she lauded him: “His palate is sweet and all of him is delightful.”

And he gave unto Moses, etc. (Exod. 31:18). Scripture states elsewhere in allusion to this verse: Thy lips, O my bride, drop honey (Song 4:11). R. Abba the son of Judah said: The community of Israel praised the Holy One, blessed be He, from on high to below, while the Holy One, blessed be He, praised Israel from below to on high. Israel praised Him from on high to below when she caused Him to descend from the upper spheres to the lower sphere, as it is said: That they make me a Sanctuary (Exod. 25:8). He praised them from below to on high when He said: The Lord Thy God will set them on high (Deut. 28:1). Who is this that cometh out of the wilderness? (Song 3:16). Israel praised him from above to below, that is, from His head to His foot: His head is as the most fine gold … His eyes … His locks … His eyes … His cheeks … His lips … His hands … His loins … His legs … His mouth is most sweet … this is my Beloved (Song 5:11–16), while He praised them from below to above: How beautiful are thy steps … the roundings of thy thighs … thy navel is like a round goblet … thy belly is like a heap … thy two breasts … thy neck is as a tower … thine eyes … thy nose … thy head upon thee is like Carmel (ibid. 7:2–6). Thy lips drip honey (ibid. 4:11).

(Cant. 5:2:) I SLEEP, BUT MY HEART IS AWAKE.⁷²PRK 5:6; PR 15:6; Cant. R. 5:2:1-2. The congregation of Israel said to the Holy One: Sovereign of the Universe, I SLEEP without the Holy Temple, BUT MY HEART IS AWAKE in the synagogues and in the academies. I SLEEP without the sacrifices, BUT MY HEART IS AWAKE in the commandments and almsgiving. I SLEEP without the good deeds, BUT MY HEART IS AWAKE for performing them. I SLEEP without the end time, BUT MY HEART IS AWAKE for the redemption. I SLEEP without the redemption, BUT MY HEART IS AWAKE for the Holy One when he redeems me. R. Hiyya bar Abba said: {How} [Where] do we find that the Holy One is called the Heart of Israel? In this scripture (Ps. 73:26): GOD IS THE ROCK OF MY HEART AND MY PORTION FOREVER. (Cant. 5:2, cont.:) THE SOUND OF MY BELOVED KNOCKING. This refers to Moses, since it is stated (in Exod. 11:4): THEN MOSES SAID: THUS SAYS THE LORD: ABOUT MIDNIGHT < I SHALL GO FORTH INTO THE MIDST OF EGYPT >. (Cant. 5:2, cont.:) OPEN FOR ME. R. Jose said: The Holy One said: Make an opening for me as with the point of a needle so that I may open up [an opening] for you through which tents and {siege fortifications} [< even > a camp]⁷³Lat.: castra. can pass. (Cant. 5:2, cont.:) MY SISTER (rt.: 'H), < so named > in Egypt, where they became grafted (rt.: 'HH) to me by < performing > two commandments through the blood of the paschal offering and through the blood of circumcision. (Ibid., cont.:) MY BELOVED (rt.: R'H): They became beloved (rt.: R'H) to him at the sea and said (in Exod. 15:18): THE LORD SHALL REIGN FOR EVER AND EVER. (Cant. 5:2, cont.:) MY DOVE, < so named > in Marah where they were given orders for me⁷⁴The translation follows MS 1240 of the De Rossi Library in Parma, which is similar to PRK 5:6. The Buber text reads: “I myself was given orders.” like a dove through commandments (see Exod. 15:23-25) (Cant. 5:2, cont.:) MY INNOCENT, because they became innocent to me at Sinai and said (in Exod. 24:7): ALL THAT THE LORD HAS SPOKEN WE WILL DO AND OBEY. (Cant. 5:2, cont.:) FOR MY HEAD IS DRENCHED WITH DEW, since it is stated (in Jud. 5:4): EVEN THE HEAVENS DRIPPED.

"And it was on the day that Moses had finished to erect the tabernacle" (Numbers 7:1). This is [the meaning of] that which was stated by the verse (Song of Songs 4:16), "Awake, O north wind" - these are the burnt-offerings that are slaughtered in the north [end of the altar], as our rabbis taught (Mishnah Zevachim 5:4), "The burnt-offerings are sacrifices of higher sanctity, their slaughter is in the north." "Come, O south wind" - these are the peace-offerings that are slaughtered in the south. "Blow upon my garden, that its perfume may spread" - this is the incense. "Let my beloved come to his garden" - Rabbi Abahu said, "The Torah teaches proper conduct (derekh erets), that a groom should not enter the room until the bride gives him permission." "And enjoy its luscious fruits" - these are the sacrifices. Another interpretation: "I have come to my garden, my sister bride" - [there is a relevant] parable about a king who said to his people to build him a palace and they built it. The people of the province were standing at the entrance of the palace and yelling and saying, "When will the king enter the palace?" What did the king do? He entered secretly. He [then] sent a proclamation in front of him, saying, "Do not yell, as I have already come to my palace. So [too,] did Israel say, "Let my beloved come to his garden." What did the Holy One, blessed be He, do? He sent and said to them,"Why are you afraid? I have already "Come to my garden" (Song of Songs 5:1) Rabbi Shimon ben Asini said, "It is not written, 'I have come to a garden,' here, but rather, 'I have come to my garden' - to that garden that I left, as stated (Genesis 3:8), 'They heard the sound of the Lord God moving about in the garden, etc.'" "I have plucked my myrrh and spice" - this is the incense. "Eaten my honey and honeycomb" - these are sacrifices of higher sanctity and sacrifices of lower sanctity. "Drunk my wine and my milk" - these are the libations. Another interpretation: "I have plucked my myrrh and spice, eaten my honey and honeycomb, drunk my wine and my milk" - these are the three things that the chieftains did improperly and the Holy One, blessed be He, accepted [nonetheless], and these are them: An individual is not to offer incense, and each one of them brought incense, as stated, "a ladle of ten gold [shekel-weights] full of incense. And that an individual is not to bring a sin-offering unless [the sin] is known to him, and each chieftain brought [for] that which was known to him, as stated, "one goat for a sin-offering." And a sacrifice of an individual does not override [the prohibitions of] Shabbat. And the sacrifice of the chieftain of the tribe of Ephraim overrode the Shabbat, as it is stated (Numbers 7:48), "On the seventh day, the chieftain of the Children of Ephraim. "Eat, friends; drink and get drunk, beloved ones" - this is Israel who are called friends, as stated (Psalms 122:8), "For the sake of my brothers and friends, I will speak peacefully of you." Another interpretation: "Let my beloved come to his garden (gano)" - do not read [it] as gano, but rather as geenuno (bridal chamber). When? "And it was on the day that Moses had finished (kallot)." Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi, "[It is] on the day that the bride enters the wedding canopy with the groom. Hence it is written, "It was on the day [that Moshe] finished (kallat, which means bride)," lacking (the letter, vav).

... In the hour that Shlomo built the Holy Temple, the whole world was filled with the fragrance of spices. In the end he saw that it would be destroyed and he wept, saying ‘this fragrance was all for naught!’ The Holy One said to him ‘do not be distressed, I will build it as an eternal construction “…between my breasts he shall lie.” (Shir HaShirim 1:13)’ Thus it says “His jaws are like a bed of spice…” (Shir HaShirim 5:13)

[(Gen. 31:3:) THEN THE LORD SAID UNTO JACOB: < RETURN UNTO THE LAND OF YOUR ANCESTORS WHERE YOU WERE BORN >, AND I WILL BE WITH YOU.] It is written (in Cant. 5:16): HIS PALATE (i.e., what he says) IS MOST SWEET. [R. Tanhuma b. R. Jose said: Come and see what the Holy One is saying to Israel (in Lev. 19:28): YOU SHALL NOT MAKE A GASH IN YOUR FLESH FOR THE DEAD < … >. Why? (Ibid., cont.:) I AM THE LORD. He is sure to pay you a reward. Is there a palate (i.e., a saying) sweeter than this! Someone may say to his friend: If you deform (rt.: NWL) yourself, I will give you a reward; but the Holy One has said: If you do not degrade yourselves, AND (ibid.) < NOT MAKE > A GASH < IN YOUR FLESH > FOR THE DEAD…. I will give you a reward. Ergo (in Cant. 5:16): HIS PALATE (i.e., what he says) IS MOST SWEET.]

Another interpretation (of Numb. 7:1): SO IT CAME TO PASS ON THE DAY THAT MOSES HAD FINISHED. Rabbi <Judah the Prince> says: Every place where it is stated: SO IT CAME TO PASS (wayehi), [<is referring to> something new; but R. Simeon b. Johay says: Every place where it says: SO IT CAME TO PASS (wayehi)] <is referring to something which existed, has ceased <to exist> for a long time, and has returned to be as it was.¹⁰⁸Tanh., Numb. 2:16; Numb. R. 12:6; PR 5:7. This text is related (to Cant. 5:1): WHEN I COME TO MY GARDEN. When the Holy One created the world, he longed to have an abode below just as he had on high.¹⁰⁹Cf. PR 5:5; PRK 1:1; Numb. R. 13:2. Having called Adam, he commanded and said to him (in Gen. 2:16–17): YOU MAY FREELY EAT OF ANY TREE IN THE GARDEN; BUT AS FOR THE TREE OF THE KNOWLEDGE OF GOOD AND EVIL, YOU MAY NOT EAT OF IT. Then he transgressed against his commandment.¹¹⁰Tanh., Exod. 11:6. The Holy One said this to him: This is what I longed for: Just as I have a dwelling on high, I would likewise have one below. Now when I have given you one command, you have not kept it. Immediately the Holy One removed his Divine Presence <up> to the firmament. Where is it shown? Where it is stated (in Gen. 3:8): THEN THEY HEARD THE VOICE OF THE LORD GOD MOVING ABOUT IN THE GARDEN AT THE BREEZE TIME OF DAY. [Now when they transgressed his commandment, he had <only> removed his Divine Presence to the first firmament.] <When> Cain arose and killed Abel, he immediately removed his Divine presence from the first firmament to the second firmament. <When> the generation of Enosh arose and became servers of idols, as stated (in Gen. 4:26): THEN THERE WAS PROFANATION IN CALLING <OTHER GODS> BY THE NAME OF THE LORD, he removed his presence from the second to the third <firmament>. The generation of the flood arose, and it is written of them (in Job 21:14): YET THEY SAID TO GOD: LEAVE US ALONE. Immediately he removed his Divine Presence from the third firmament to the fourth. When the generation of the dispersion <of the nations> arose, they said: He has no right to choose the upper regions for himself and give us the lower regions. What did they say (in Gen. 11:4)? COME, LET US BUILD OURSELVES A CITY. But what did the Holy One do to them (according to vs. 8)? SO THE LORD DISPERSED THEM OUT OF THERE. He arose and removed his Divine Presence from the fourth firmament to the fifth. When the Sodomites arose, what is written of them (in Gen. 13:13)? NOW THE PEOPLE OF SODOM WERE EVIL AND SINFUL [AGAINST THE LORD, EXCEEDINGLY SO]. They were EVIL to each other, SINFUL in sexual matters, AGAINST THE LORD in idolatry, and EXCEEDINGLY SO in bloodshed.¹¹¹Above, Gen. 4:8. Immediately the Holy One removed his Divine Presence from the fifth firmament to the sixth. The Philistines arose and provoked the Holy One; <so> he immediately removed his Divine Presence from the sixth firmament to the seventh. The Holy One said: I created seven firmaments, and up to now there are wicked ones <still> arising. What did the Holy One do? He folded away all the generations of the wicked and raised up our father Abraham. When our father Abraham arose and performed good works, the Holy One immediately descended from the seventh firmament to the sixth. <When> Isaac arose and stretched out his neck upon the altar, he descended from the sixth firmament to the fifth. <When> Jacob arose, he descended from the fifth to the fourth. <When> Levi arose, whose works were comely, he descended from the fourth to the third. <When> Kohath (the son of Levi and Grandfather of Moses) arose, he descended from the third <firmament> to the second. <When> Amram arose, he brought him down from the second to the first firmament. <When> Moses arose, he brought down the Divine Presence <to earth>. When? When the Tabernacle was set up. The Holy One said (in Cant. 5:1): WHEN I COME TO MY GARDEN for something for which I was longing. And this is (the context of Numb. 7:1): SO IT CAME TO PASS ON THE DAY THAT MOSES HAD FINISHED. Hence R. Simeon ben Johay said: SO IT CAME TO PASS (wayehi) can only be something which existed, has ceased <to exist> for a long time, and has returned <to be> as it was.

NIMROD AND THE TOWER OF BABEL
Noah brought his sons and his grandsons, and he blessed them with their (several) settlements, and he gave them as an inheritance all the earth. He especially blessed Shem and his sons, (making them) dark but comely, and he gave them the habitable earth. He blessed Ham and his sons, (making them) dark || like the raven, and he gave them as an inheritance the coast of the sea. He blessed Japheth and his sons, (making) them entirely white, and he gave them for an inheritance the desert and its fields; these (are the inheritances with) which he endowed them.

Abraham rose up early in the morning, and he took his three disciples, Aner, Eshcol, and Mamre, with him, and Eliezer his servant with him (also), and he pursued after them as far as Dan, which is Pameas, as it is said, "And he pursued as far as Dan" (Gen. 14:14). And there the righteous man was hindered, for there it was told him: Abraham, know thou that in the future thy children's children will serve idols in this place; therefore was he hindered there. Whence do we know that Israel served idols there? Because it is said, "And he made two calves of gold… and he set the || one in Bethel, and the other put he in Dan" (1 Kings 12:28, 29). There he left his three disciples, and he took his servant Eliezer. The numerical value of the letters of his name equals 318. He pursued them as far as the left of Damascus, as it is said, "And he pursued them unto Hobah" (Gen. 14:15).

Another interpretation: "And they shall take for Me an offering": this is the meaning of the verse (Song of Songs 5:2) "I was sleeping but my heart was awake." The people Israel said: "I have been asleep in regard to the end, however the Holy One is awake" as it is written: "the Rock of my heart and my portion is E-lohim, forever" (Ps. 73:26) I am asleep in regard to mitzvot, but the merit of my ancestors stands for me, and my heart is awake. I am asleep from the story of the calf but my heart is awake and the Holy Blessed One knocked at it, that is "and they shall take for Me an offering". "Open up for me, my sister, my friend" (Song of Songs 5:2). For how long must I travel without a home? "My head is drenched in dew", rather, make Me a Mikdash so that I need not be on outside.

In the future life the Holy One, blessed be He, will cause the reviving dew to descend, and He will quicken the dead and renew all things, as it is said, "Thy dead shall live" (Isa. 26:19). They are the Israelites, who died trusting in His name. || "My dead bodies shall arise" (ibid.). They are the heathens, who are like the carcase of the beast; they shall arise for the day of judgment, but they shall not live. "Awake and sing, ye that dwell in the dust" (ibid.). They are the righteous, for they dwell in the dust. "For thy dew is as the dew of light" (ibid.). The dew of the righteous is not the dew of darkness, but (it is) the dew of light, as it is said, "For thy dew is as the dew of light" (ibid.); and it gives healing to the earth, as it is said, "And the earth shall cast forth the dead" (ibid.). And what is the meaning of "And the earth shall cast forth the dead"?

Rabbi Tanchum said: On account of the seed of the earth, when it is commanded, (it) discharges the dew for the resurrection of the dead. From what place does it descend? From the head of the Holy One, blessed be He; for the head of the Holy One, blessed be He, is full of the reviving dew. In the future life the Holy One, blessed be He, will shake His head and cause the quickening dew to descend, as it is said, "I was asleep, but my heart waked… for my head is filled with dew, my locks with the drops of the night" (Cant. 5:2).

The voice of the second (commandment) went forth, and they were quickened, and they stood upon their feet and said to Moses: Moses, our teacher! We are unable to hear any more the voice of the Holy One, blessed be He, for we shall die even as we died (just now), as it is said, "And they said unto Moses, Speak thou with us, and we will hear: but let not God speak with us, lest we die" (Ex. 20:19). And now, why should we die as we died (just now)? The Holy One, blessed be He, heard the voice of Israel, and it was pleasing to Him, and He sent for Michael || and Gabriel, and they took hold of the two hands of Moses against his will, and they brought him near unto the thick darkness, as it is said, "And Moses drew near unto the thick darkness where God was" (Ex. 20:21).

Another explanation. “Now they brought the Tabernacle…” (Exodus 39:33) This is what is written “Go out, O daughters of Zion, and gaze upon King Solomon, upon the crown with which his mother crowned him on the day of his nuptials and on the day of the joy of his heart.” (Song of Songs 3:11) When was this verse said? On the day that the Tabernacle was erected, when there was great joy in Israel because the Holy One dwelled among them. ‘Daughters of Zion’ (bnot tzion), meaning children who are distinguishable (metuzyanin) by the idolators through their dedication to me. Just as a marker (tziyun) can be identified by pointing, so too Israel can be identified by pointing and thus they are ‘daughters of Zion’ – who are distinguishable (metuzyanin). ‘upon King Solomon’ Upon the King to whom peace (shalom) belongs, who is the King, King of Kings the Holy One blessed be He. ‘upon the crown with which his mother crowned him’ This refers to the Tabernacle. Why did they called it a crown? Just as a crown is decorated, so too the Tabernacle was decorated, as it says “…and an embroiderer with blue, purple, and crimson wool, and linen and [of] weavers, those who do every [manner of] work, and master weavers.” (Exodus 25:35) This is the crown with which his mother crowned him. R’ Yitzchak said: I went over all of the Scriptures, and I did not find anywhere that Batsheva made a crown for Shlomo. R’ Shimon bar Yochai asked R’ Elazar bar R’ Yosi: is it possible that you heard from your father what is this crown with which his mother crowned him? He replied: Yes. It is like a king who had an only daughter. He loved her too much and would call her ‘my daughter.’ He kept loving her until he called her ‘my sister’ and until he called her ‘my mother.’ So too, at first the Holy One call Israel daughter, as it says “Hearken, daughter, and see, and incline your ear, and forget your people and your father's house.” (Psalms 45:11) He kept loving them to the point of calling them ‘my sister,’ as it says “…Open for me, my sister, my beloved, my dove, my perfect one, for my head is full of dew, my locks with the drops of the night.” (Song of Songs 5:2) He did not cease to love them to the point of calling them ‘my mother,’ (imi) as it says “Hearken to Me, My people, and My nation (u’lumi), bend your ears to Me, when Torah shall emanate from Me, and My judgment shall be for the light of the peoples, I will give them rest.” (Isaiah 51:4) R’ Shimon bar Yochai stood up and kissed him on his head. ‘on the day of his nuptials’ This was at Sinai. ‘on the day of the joy of his heart’ This is in Jerusalem... Another explanation: On the day of his wedding, in the tabernacle. On the day of his heart's joy, in the Holy Temple. So too David said, "The fairest of branches, the joy of the entire earth- Mount Zion, by the north side, the city of a great king." (Tehillim 48:3) R' Yochanan be Elazar said: There was once a peddler who went to Jerusalem to sell his wares, he went and sat there and made no sales. He said: this is the place about which they say 'joy of the entire earth?!' After one hour he had sold his entire stock. He said 'the fairest of branches, the joy of the entire earth.' R' Yochanan said: there was a chamber of accounting outside of Jerusalem, and anyone who wanted to think about such things would go there. Why? In order that they shouldn't do their calculations in Jerusalem and be troubled by them, because she is called 'joy of the entire earth.' And why all this praise? Because she was 'the city of a great king.' Once she was destroyed, rejoicing passed and the joy of all the earth was exiled. What does the language of ar'va (passed on) mean? It was darkened, obscured, as it says "...it was evening and it was morning, one day." (Bereshit 1:5) In this world the joy of all the earth has ceased, and when the Holy One rebuilds Jerusalem He will return all the joy to her, as it says "For the Lord shall console Zion, He shall console all its ruins, and He shall make its desert like a paradise and its wasteland like the garden of the Lord; joy and happiness shall be found therein, thanksgiving and a voice of song." (Yeshayahu 51:3)

Variantly: "And He came from the myriads of His holy ones": A king of flesh and blood sits in the midst of his entourage. There are men comelier than he, men taller than he, and men stronger than he. With Him who spoke and brought the world into being it is not so, but "He came (ve'atha) from the myriads of His holy ones." He is an oth ([like "ve'atha"] i.e., distinctive) in the midst of the myriads of His holy ones. And when He appeared at the red Sea, He was immediately recognized, viz. (Shemoth 15:2) "This is My G-d and I will extol Him; the G-d of my father, and I will exalt Him." And thus did the nations of the world query Israel (Song of Songs 5:9) "How does your Beloved (differ) from all others," that you so (readily) die for Him, that you give up your lives for Him? As it is written (Ibid. 1:3) "Therefore "alamoth (midrashically "al maveth," "above death") have they loved You" And (Psalms 44:23) "For because of You we are killed all of the day." (The gentiles say:) "You are all comely; you are all strong — come and intermarry with us." And Israel responds: We will tell you part of His praise and you will recognize Him (Song of Songs 5:10-16) "My Beloved is pure and ruddy, distinctive among a myriad. His head is fine gold … His eyes are like doves … His legs are pillars of marble … His palate is sweet …" Upon hearing (of) the beauty and the praise of the Holy One Blessed be He, they said to Israel: Let us come with you, viz. (Ibid. 6:1) "Whither has your Beloved gone, you loveliest among the women?" And Israel responds: You have no portion in Him, (Ibid. 3) "I am my Beloved's and my Beloved is mine."